From cashcash at EMAIL.ARIZONA.EDU Sat Oct 1 21:24:27 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sat, 1 Oct 2005 14:24:27 -0700 Subject: American Indians brainstorm ways to preserve culture (fwd) Message-ID: http://news.rgj.com/apps/pbcs.dll/article?AID=/20050930/NEWS10/509300423/1016/NEWS[1]American Indians brainstorm ways to preserve cultureGeralda Miller (gmiller at rgj.com) RENO GAZETTE-JOURNAL September 30, 2005 American Indian tribes are concerned about preserving their culture and language. "It's estimated that in 20 years that the languages will be extinct," said Lois Kane, language/culture coordinator at the Reno-Sparks Indian Colony. "It's a ripple effect of the European contact on native America." The Colony is hosting the 7th Annual Great Basin Native Languages Conference starting today. More than 180 people from the Washoe, Paiute, Shoshone, Kiowa, Comanche, Nez Perce, Cayuse, Navajo, Pueblo, Creek and Seminole nations and tribes have registered, she said. "It's an opportunity for us to come together, network and share with other methods and techniques being used to keep our languages alive," Kane said. Many American Indian children were sent to boarding schools where Kane said they were not allowed to speak their language. The white American motto was "kill the Indian and save the man," she said. "I think after all theses years we finally realize we are who we are and we need to keep our identity as native people intact," she said. The conference began in 1996 with about 80 people. Kane said she has learned that people do not want to learn their language in a classroom setting the way they learned English. Now, they are looking at immersion techniques to preserve the Paiute, Washoe and Shoshone languages in this area. Experts from universities will be presenting discussions on valuing the language and the immersion process. "Boy, I would love to see us get back to that point where we're giving value to our language by speaking it all the time," Kane said. The conference is at Hungry Valley Gymnasium. Cost is $125. Links: ------ [1] http://news.rgj.com/apps/pbcs.dll/article?AID=/20050930/NEWS10/509300423/1016/NEWS -------------- next part -------------- An HTML attachment was scrubbed... URL: From cashcash at EMAIL.ARIZONA.EDU Sat Oct 1 21:33:40 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sat, 1 Oct 2005 14:33:40 -0700 Subject: College president to lead Standing Rock Sioux (fwd) Message-ID: Posted on Fri, Sep. 30, 2005 College president to lead Standing Rock Sioux VOWS TO LEARN LAKOTA LANGUAGE THE ASSOCIATED PRESS BISMARCK, N.D. - Ron His Horse Is Thunder says he will learn the Lakota language during his tenure as chairman of the Standing Rock Sioux Tribe, to fulfill a promise he made to himself and his constituents during the campaign. ''I believe in the language so much that if I don't speak the language in four years, I will not run again,'' His Horse Is Thunder said Thursday, a day after he was elected chairman of the tribe. His Horse Is Thunder, 47, president of Sitting Bull College in Fort Yates, out-polled Dave Archambault Sr. 1,236-789 in Wednesday's election. Incumbent tribal chairman Charles Murphy was not a candidate. Avis Little Eagle was elected vice chairman over James T. McLaughlin. Geraldine Agard defeated incumbent Sharon Two Bears and Adele White for Tribal Council secretary. His Horse Is Thunder has never before served as an elected member of the Standing Rock tribe, whose reservation straddles the North Dakota-South Dakota border. It has roughly 18,000 members, and about half of them live on the reservation, His Horse Is Thunder said. Three out of four people living on the reservation are unemployed, he said. ''I've got two high priorities - one is economic development,'' His Horse Is Thunder said. ''When you have 76 percent unemployment, you have to have a plan to bring jobs to the reservation. ''The other is reinforcing and reinstilling pride in our culture and our language,'' he said. His Horse Is Thunder, a descendant of Chief Sitting Bull, said he knows ''about 10 percent'' of his native language. He said about a quarter of tribal members are fluent speakers. There are three language dialects: the Lakota, the Nakota and the Dakota. His Horse Is Thunder said he also would call for an amendment in the tribe's constitution that would allow only those who speak the language of their ancestors to run for tribal office. -------------- next part -------------- An HTML attachment was scrubbed... URL: From andrekar at NCIDC.ORG Sun Oct 2 22:03:16 2005 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Sun, 2 Oct 2005 15:03:16 -0700 Subject: Learning Online Message-ID: earn Native American online by practicing with a native speaker who is learning your language. Write or speak Native American online to improve grammar or conversation. A language exchange complements other forms of learning such as classroom, cultural immersion and multimedia, because you get to practice all that you have learned with native speakers in a safe and supportive environment. http://www.mylanguageexchange.com/Learn/Native-American.asp .:.  André Cramblit: andre.p.cramblit.86 at alum.dartmouth.org is the Operations Director Northern California Indian Development Council NCIDC (http://www.ncidc.org) is a non-profit that meets the development needs of American Indians To subscribe to a news letter of interest to Natives send an email to: IndigenousNewsNetwork-subscribe at topica.com or go to: http://www.topica.com/lists/IndigenousNewsNetwork/subscribe/? location=listinfo -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 943 bytes Desc: not available URL: From andrekar at NCIDC.ORG Sun Oct 2 22:05:56 2005 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Sun, 2 Oct 2005 15:05:56 -0700 Subject: Institute Message-ID: The Indigenous Language Institute (ILI) recognizes the imminent loss of indigenous peoples' languages and acknowledges the individuality of indigenous communities. ILI facilitates innovative, successful community-based initiatives for language revitalization through collaboration with other appropriate groups and organizations, and promotes public awareness of this crisis. ILI was founded as the Institute for the Preservation of the Original Languages of the Americas (IPOLA) by Joanna Hess in September 1992 in Santa Fe, New Mexico. ILI has a Board of Directors whose members are majority Native American. The Board's experiences in language work at various levels steer the program direction. A multidisciplinary corps of Advisors are called upon to assist the Board of Directors and staff in programmatic, administrative and fiscal matters. http://www.indigenous-language.org/index.php .:.  André Cramblit: andre.p.cramblit.86 at alum.dartmouth.org is the Operations Director Northern California Indian Development Council NCIDC (http://www.ncidc.org) is a non-profit that meets the development needs of American Indians To subscribe to a news letter of interest to Natives send an email to: IndigenousNewsNetwork-subscribe at topica.com or go to: http://www.topica.com/lists/IndigenousNewsNetwork/subscribe/? location=listinfo -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 1384 bytes Desc: not available URL: From cashcash at EMAIL.ARIZONA.EDU Mon Oct 3 16:59:30 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 3 Oct 2005 09:59:30 -0700 Subject: Government creates tech dictionary (fwd) Message-ID: Government creates tech dictionary By ITWeb, 3 October 2005 http://mybroadband.co.za/nephp/?m=show&id=851 The government has introduced a multilingual dictionary that explains ICT terms in nine South African indigenous languages.   The dictionary was one of three launched by the Department of Arts and Culture at an event in Boksburg this week. The other two are a natural science and a technology glossary, to be used in schools for grade one to six pupils, and a parliamentary/political glossary. The dictionary explains basic ICT terminologies in IsiZulu, IsiXhosa, IsiNdebele, TshiVhenda, SiSwati, Sesotho, Sepedi, XiTsonga and Setswana. "The idea and compilation of the dictionary into nine indigenous languages is a revolutionary first step in this exciting journey to massify the understanding of ICT and to enable the placement of ICT at the centre of the people's development process for change, transformation, economic growth and prosperity," says deputy minister of communications, Roy Padayachie. "In our country the language barrier and the inability to understand ICT terminology and processes act as a deterrent," says Padayachie. "It will become a great social force in the movement for change," he says. The dictionaries will be available from the Department of Arts and Culture Web site and will also be distributed to various primary schools for use by teachers and learners. The parliamentary/political glossary will be distributed to translators throughout the country and language practitioners in various legislatures in the country. INet-Bridge From cashcash at EMAIL.ARIZONA.EDU Mon Oct 3 17:04:56 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 3 Oct 2005 10:04:56 -0700 Subject: WB call for applications-Grants Facility for Indigenous Peoples (fwd) Message-ID: Friday, 30 September, 2005 WB call for applications Grants Facility for Indigenous Peoples http://www.cyberdyaryo.com/press_release/pr2005_0930_03.htm Over the last decade, the World Bank has moved towards engaging directly with Indigenous leaders. This approach is reinforced by the Social Development Agenda which places Indigenous Peoples and other vulnerable groups at The center of development, so that they can have control over their own future. In an effort to implement a proactive approach to establishing direct partnerships with Indigenous Peoples, the World Bank facilitates direct partnerships and dialogues with Indigenous Peoples and their representative organizations, while continuing its work with borrower governments and civil society organizations. Proactive measures supported by the World Bank at the request of the borrower country include: * Strengthening and improving the policy and institutional frameworks affecting Indigenous Peoples and their relations with other groups of national society; * Building indigenous capacity for self-development, based upon their cultural heritage and knowledge; * Demonstrating the important role that Indigenous Peoples can play in the management of fragile ecosystems and biodiversity conservation; and * Disseminating the experience learned from such indigenous development initiatives to national governments and the international donor community. About The Grants Facility For Indigenous Peoples The World Bank is partnering with Indigenous Peoples leaders on an initiative “the Grants Facility for Indigenous Peoples” which supports sustainable and culturally appropriate development projects planned and implemented by and for Indigenous Peoples. Founded in 2003, this is the third year that the Grants Facility is inviting applications for small grants. The Grants Facility Board, with majority Indigenous Peoples, review and make final recommendations on grant awards. The Grants Facility supports the aspirations of Indigenous Peoples and helps tofulfill a vital development need of Indigenous Peoples’ communities. Through small grants, it supports projects that include Indigenous Peoples in development operations, improve their access to key decision-makers, empower them to find solutions to the challenges they face, and promote collaboration in the public and private spheres. The innovative projects supported by the Grants Facility build on indigenous culture, identity, knowledge, natural resources, intellectual property and human rights. The Grants Facility Board is responsible operationally and strategically for the governance of the Grants Facility for Indigenous Peoples. Board members are primarily responsible for providing strategic guidance to the Grants Facility and making decisions on grant awards. The Secretariat located in the Social Development Department of the World Bank is responsible for the administrative, technical, and financial aspects of the Grants Facility. The Priority Areas For Funding The Grants Facility for Indigenous Peoples will consider grants addressing the following areas: * Increasing Indigenous Peoples communities’ and organizations’ capacity for self-development * Innovative pilot projects that build on indigenous culture, identity, knowledge, natural resources, intellectual property and human rights, and/or institutions * Planning and preparation of development projects implemented by Indigenous Peoples’ communities and organizations * Recommendations made by the UN Permanent Forum on Indigenous Issues on social and economic development areas * Development of partnerships and alliances with other stakeholders, such as governments and international organizations, or between Indigenous Peoples’ Organizations. Examples Of Projects That Could Be Funded * Grassroots solutions to challenges faced by Indigenous Peoples * Preservation, promotion, and protection strategies for Indigenous Peoples’ language and sacred sites (burial grounds, religious sites, etc.) * Protection and patenting of intellectual property rights pharmacological, artistic, etc. * Culturally appropriate and economically viable artisan activities * Culturally appropriate ethno-tourism models * Mapping of Indigenous Peoples’ territories * Co-management of natural resources * Partnerships with extractive industries * Participation of Indigenous Peoples in policy formulation * Collection of disaggregated data on Indigenous populations * Country profiles of Indigenous Peoples The Grants Facility cannot consider: applications from organizations without legal registration, or applications from individuals applying on their own behalf for travel grants or scholarships. Who Can Apply? Please note that your community or organization MUST meet all of the following criteria to be eligible for a grant: + Applicant must be an Indigenous Peoples’ community or not-for-profit/non-governmental Indigenous Peoples’ organization. + Applicant must be legally registered in the country of grant implementation, the country must be eligible to borrow from the World Bank (IBRD and/or IDA) (please visit the website www.worldbank.org/indigenous for a list of countries). + Applicant should have an established bank account in the name of the applicant organization. + Applicant should demonstrate internal controls to govern the use of funds. Where applicable, it should have auditing records of past grants. + Applicant should not have received a grant from the Grants Facility for Indigenous Peoples in the previous two years. + Applicant must submit only one proposal per organization. An Indigenous Peoples’ community or organization may ask a legally registered not-for-profit organization, such as an NGO, to act as its intermediary on their behalf. In such cases, the relationship between the Indigenous Peoples group and the entity must be made explicit in the application. Requirements for Applications = All applications must directly benefit Indigenous Peoples in a culturally appropriate, sustainable, and gender inclusive manner and address issues central to Indigenous Peoples’ aspirations. = Proposed project budget requests should range between US$10,000 and US$30,000 and include a minimum contribution of 20% of the total project cost. The contribution can be in cash or in-kind (such as personnel costs or use of local facilities). The budget should be based on realistic local costs. Details should be provided on amounts and sources of contribution (including from the applicant organization). Budget MUST be submitted in US Dollars. = Proposed project timeline should indicate how the project would be completed within 12 months from the award date. = Applications are accepted only in English, French, and Spanish. = Applications must be received by November 15, 2005. How Will the Decisions on Applications Be Made? All applications received by the deadline will be reviewed according to the criteria listed below. Applications received after the deadline will not be accepted. Applications will be acknowledged within one month of receipt but due to the large volume of requests it may take up to six months to notify applicants of the decisions. Decisions on projects will be made by the Grants Facility Board based on the following criteria: * Project effectiveness: Does the application address the needs of the community? Will it make a difference in the community to aid or resolve issues? Does it have influence elsewhere? * Project feasibility: Is the proposed approach practical? Is the timeline realistic and the budget adequate? How will the project continue after funding? * Institutional capacity: What relevant skills does the organization’s staff bring to the project? Has the organization succeeded in similar endeavors? * Institutional credibility: What kind of reputation does the group enjoy within its community and beyond? * Balance of grant portfolio: Providing for a balance of the grant portfolio with regard to geographic distribution, gender, and issues addressed. Applicants, where required, must receive necessary clearance from their respective governments for receipt of funds. Applicants must provide proof of legal registration and organizational bank account information upon approval. The Grants Facility Secretariat may forward the application to other funding organizations (such as foundations or other multilateral agencies) if it is not selected for funding. How to Apply For a Grant Applicants should carefully read the guidelines of the Grants Facility for Indigenous Peoples prior to completing the attached application form. The completed application should not exceed 10 pages; any attachments will be disregarded. Applications should be emailed to: indigenouspeoples at worldbank.org . They may also be mailed or faxed to the address below. Please allow a minimum of one month for all postal deliveries to the World Bank in order to meet the deadline. World Bank Grants Facility for Indigenous Peoples Social Development Department Mailstop MC5-526 World Bank 1818 H Street, NW Washington, DC 20433 USA Fax: 1-202-522-1669 Email: indigenouspeoples at worldbank.org Grants Facility for Indigenous Peoples - Application Form Contact Information 1. Name of the Indigenous Peoples’ community 2. Name of the organization that will manage the grant (organization must be legally registered with a bank account in the organization’s name) 3. Title of project 4. Name and title of the person in charge of project 5. Mailing address, including district, state, province, and postal code 6. Country where project will be implemented 7. Telephone, including country and city codes 8. Fax, including country and city codes 9. Email 10. Please provide details of legal registration (such as date, registration number, government agency, etc. Community / Organization Information 11. Please describe the mission of the community or organization and how it relates to the project and people it serves. 12. Please describe the Indigenous Peoples that the community or organization serves, works with, or supports. What is the name of the Indigenous Peoples’ group? 13. Please describe 3 major accomplishments of the community or organization since it began, including a description of the funding source, outcomes, and cooperation with community organizations, NGOs, government agencies, donor organizations, or international institutions. 14. Please describe the relevant skills of the staff who will be implementing the proposed project. 15. Please describe the organizational structure of the community or organization, including the staffing and governance structure and the role of its Indigenous members, including women. 16. Please note any local, regional, national and global Indigenous Peoples’ organizations and networks with which the community or organization works and describe the relationship. 17. How much money in US dollars ($) does the organization plan to spend thisyear, including all projects and operating expenses. Please list the organization's major sources of funding. 18. What internal controls are in place to govern the use of funds? Project Information 19. What are the issues and problems that the project will address? Why are these issues critical to Indigenous Peoples’ communities? 20. How will the grant from the Grants Facility for Indigenous Peoples be used to address these issues? Please describe the activities to be funded by the grant within the one-year timeframe. 21. How will Indigenous Peoples be involved in the design, implementation, and evaluation of the project? 22. What are the anticipated results of the project? What changes will occur as a result of the project? 23. How will the implementation of the project be monitored and evaluated? 24. How will the project be sustained after the period of grant implementation? Grant Request Information 25. Grants range from US $10,000 to US $30,000. What is the total amount in US dollars requested from the Grants Facility for Indigenous Peoples for the proposed project? 26. Please provide an itemized project budget in U.S. dollars and for a period of one year only. Checklist for applicants: The organization submitting the proposal must meet the following eligibility criteria before applying and submitting the proposal: Organization managing the grant is legally registered Organization has a bank account in its name Proposed project is designed and implemented by an Indigenous Peoples organization or community Budget includes 20 percent match amount Please see www.worldbank.org/indigenous for more information Cyberdyaryo 09/30/05 From andrekar at NCIDC.ORG Tue Oct 4 02:11:35 2005 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Mon, 3 Oct 2005 19:11:35 -0700 Subject: Great Basin Event Message-ID: Native Americans gather for Great Basin Native Languages Conference Sep 30, 2005, 02:45 PM http://www.krnv.com/Global/story.asp?S=3920139&nav=8faO Nearly 200 American Indians are expected to gather near Reno Friday for the start of the seventh annual Great Basin Native Languages Conference. Organizers say the Hungry Valley gathering is designed to help tribal members preserve their culture and language. Among others, members of the Washoe, Paiute, Shoshone, Comanche, Nez Perce, Navajo and Seminole tribes have registered. .:.  André Cramblit: andre.p.cramblit.86 at alum.dartmouth.org is the Operations Director Northern California Indian Development Council NCIDC (http://www.ncidc.org) is a non-profit that meets the development needs of American Indians To subscribe to a news letter of interest to Natives send an email to: IndigenousNewsNetwork-subscribe at topica.com or go to: http://www.topica.com/lists/IndigenousNewsNetwork/subscribe/? location=listinfo -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 1028 bytes Desc: not available URL: From iackerman at ROSETTASTONE.COM Tue Oct 4 13:08:42 2005 From: iackerman at ROSETTASTONE.COM (Ilse Ackerman) Date: Tue, 4 Oct 2005 09:08:42 -0400 Subject: Federal Task Force calls for funding for aboriginal languages Message-ID: *Task force calls for funding of Aboriginal language project * Posted: October 04, 2005 by: David Wiwchar / Today correspondent OTTAWA, Ontario - The Federal Task Force on Aboriginal Cultures and Language recently released a 142-page report, calling on the Canadian government to immediately begin funding Aboriginal language projects before it's too late. ''Canada's past assimilative actions, particularly the residential school system, cannot be ignored. Canada's failure to protect First Nation, Inuit and Metis languages and cultures means it must now provide the resources necessary to restore them. All federal departments share this responsibility. However, First Nation, Inuit and Metis peoples must also take their rightful place as the first and foremost teachers of their own languages and cultures,'' read the report. ''Forcibly removing language and culture from individual First Nation, Inuit and Metis people is tantamount to a breach of Aboriginal and treaty rights, as well as a breach of the Crown's fiduciary duty, and should therefore be compensable. It is also our view that Canada's refusal to compensate individuals who continue to suffer the devastating effects of their loss of connection to their communities and their languages, cultures and spiritual beliefs fails to uphold the honour of the Crown. Further, this refusal has the effect of appearing to relegate First Nation, Inuit and Metis languages to the position of subjugated languages that can be forcibly removed from the memories of the people who spoke them, with impunity.'' During 16 community consultations held across Canada in 2004, many stated that the ability to speak one's own language helps people understand who they are in relation to themselves, their families and their communities, and to creation itself. ''The exact number of languages and dialects is unknown, but around 61 are spoken today. First Nations speak 51 languages. Inuit speak various dialects of Inuktitut and Metis speak Michif, as well as some First Nation languages.'' British Columbia has the greatest language diversity, containing eight of the 11 language families. But in that province, First Nation generational language transmission is in serious decline. Most First Nation languages there are listed as ''endangered'' because Interior Salish languages - along with the languages in the Tsimshian family, Kwakw'ala, Nuu-chah-nulth, and several of the smaller Dene languages in northern British Columbia, the Northwest Territories and the Yukon - fell within a range of more than 300, but fewer than 1,000, speakers. 30 percent or 52 First Nations had endangered languages (less than 50 percent of the adult population were reported speaking the language and there were few if any young speakers or, although over 80 percent of the older population spoke the language, there were no identified speakers under 45 years old). Research suggests that intergenerational transmission of British Columbia's First Nation languages has virtually ceased, and that almost no young children are acquiring the First Nation language in the home. Even among the population of childbearing age, especially younger parents, very few individuals are fluent. American Indian people able to speak a First Nation language well enough to conduct a conversation fell from 20 percent in 1996 to 16 percent in 2001, while those speaking it in the home declined from 13 percent to 8 percent. ''It is important to keep in mind that statistics on language tell only a small part of the story. ''Most of the world's indigenous languages are in danger of extinction, including those in Canada. Regardless of the number of speakers, all First Nations, Inuit and Metis languages are equal. There are many reasons why every effort should be made to save them. First, they are the original languages of Canada, spoken here millennia before French and English. They ground First Nation, Inuit and Metis nationhood, are recognized in treaties, and are entrenched in section 35 of the Canadian Constitution.'' The task force made 25 recommendations in the report, released July 27. They recommend a national language strategy be developed through community-based planning by First Nation, Inuit and Metis language communities, as well as by their regional and national representative organizations, with coordination and technical support to be provided by the proposed national language organization. Other recommendations included equitable resources for language support; that Canada provide funding for First Nation, Inuit and Metis languages which is, at a minimum, at the same level as that provided for the French and English languages; and that funding of First Nation schools by the Department of Indian Affairs and Northern Development be provided at the same level and standard as that provided to Ministries of Education. Those incarcerated in Canadian jails and prisons should also receive language-training resources, because what has been missing so far is any systematic attempt to provide language training to incarcerated First Nation, Inuit and Metis persons to enable them to participate more deeply and fully in their own traditions. ''That being said, however, Canada cannot speak our languages for us. Canada cannot restore them. And Canada cannot promote them among our peoples. We must take our rightful positions as the first and most appropriate teachers of our languages and cultures. We must begin by speaking our own languages to our children in our homes and communities and we must do it daily. We cannot delegate this task to our schools or leave it for the next generation. To maintain, revitalize and preserve our languages, we must use traditional and contemporary methods and strategies in the development of new approaches.'' ''We view this foundational report as a new beginning, the first step of what many described as being a 100-year journey to the revitalization of our languages and cultures,'' read the report. ''... Restoring their languages and cultures would ensure that First Nations, Inuit and Metis people remain strong nations for as long as the sun shines, the grass grows, and the river flows.'' -- Ilse Ackerman Manager, Endangered Language Program Fairfield Language Technologies, Rosetta Stone 135 West Market St, Harrisonburg, VA 22801 USA w: 540-432-6166 c: 540-578-3074 f: 540-432-0953 -------------- next part -------------- An HTML attachment was scrubbed... URL: From pasxapu at DAKOTACOM.NET Wed Oct 5 15:37:19 2005 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Wed, 5 Oct 2005 08:37:19 -0700 Subject: CFP: 27th Annual Ethnography in Education Reminder (Modified by phil cash cash) Message-ID: fwd from the Linganth listserv ~~~ The submission deadline for the 27th Annual Ethnography in Education Research Forum is now only ten days away: OCTOBER 15, 2005. The submission information is included below. The University of Pennsylvania's Graduate School of Education and the Center for Urban Ethnography announce the 27th Annual Ethnography in Education Research Forum, to be held February 24th and February 25th, 2006 on the University of Pennslyvania campus. The Ethnography in Education Research Forum, the largest annual meeting of qualitative researchers in education, is currently accepting proposal submissions for individual papers and symposia that focus directly on issues of significance for the conduct and understanding of the processes of education. The submission DEADLINE is OCTOBER 15, 2005. We encourage proposals of research in areas such as ethnography of education; research on everyday school practice; practictioner research; multicultural, critical and feminist studies of education; language and literacy in education; urban and international education; indigenous language revitalization; action research in education; and more. Please find the call for papers below as well as on the forum's website (http://www.gse.upenn.edu/cue/forum.php). Note that all proposals must be submitted online. 27th Annual Ethnography in Education Research Forum "Educators and Ethnographers Negotiating Ideological and Implementational Spaces” Throughout the world ideological and implementational gaps continue to develop between globalizing forces and national educational policies on the one hand and pedagogical and social justice demands in classrooms and schools on the other. Educators who negotiate these gaps on a daily basis search for third spaces and creative ways to fill them. They struggle to meet the demands of standardized assessments while trying to create curricula that are both engaging and relevant for students with diverse backgrounds. They seek out pedagogical strategies for helping their students benefit from the social and economic advantages of globalization without sacrificing local ways of being and doing. Educational researchers, in turn, attempt to understand the inter- connections and disparities between different levels of educational practice – from policy-making, to curricular design, to the work of classroom teachers. These researchers collaborate with teachers and administrators to bridge implementational gaps and to reconcile local ideologies with those reflected in educational policy, including ways of transforming, resisting and challenging those ideologies. The Ethnography in Education Research Forum invites papers that explore these issues by documenting grassroots responses to varying levels of educational policy, describing teacher-researcher collaboration in the negotiation of third spaces, making theoretical and methodological connections between the study of societal level phenomena and local processes, bringing to light covert responses to overt policy decisions, and critically examining relationships between academic and public interests. Plenary Speakers *Marcelo Suarez-Orozco, New York University Steinhardt School of Education *Carole Edelsky, Arizona State University College of Education *Antonia Candela, Departamento de Investigaciones Educativas del Centro de Investigación y Estudios Avanzados, México *Elsie Rockwell, Departamento de Investigaciones Educativas del Centro de Investigación y Estudios Avanzados, México *Jan Nespor, Virginia Tech School of Education CALL FOR PAPERS The dates for the 2006 Forum are Friday, February 24 - Saturday, February, 25, 2006. Participants should plan to arrive in Philadelphia on Thursday evening, February 23, as both Friday and Saturday will offer a full program of sessions. Registration and all sessions will be held on the University of Pennsylvania campus in Philadelphia, PA. Proposals are invited in areas such as: *Multicultural and inter-ethnic issues in education. *Practitioner research – by teachers, administrators, students, parents, and other school community members. *Critical and feminist studies in education. *Ethnographic evaluation in education. *Language learning, language policy, and literacy issues in education. *Uses of ethnography in science and math education. *Uses of microethnographic methods in research on everyday school practice. *Ethnographies of urban education. *Indigenous language revitalization. *Action research in education settings. *Ethnography and Educational Policy PRESENTATION FORMATS 1. Traditional Paper – Individual or Group These presentations should report on analyses, results, and conclusions in final form. 2. Work-in-Progress – Individual or Group If you anticipate presenting preliminary conclusions, submit your proposal as a Work-in-Progress. Presentations of works-in-progress differ from both data analysis and from traditional papers in that initial findings and tentative conclusions are emphasized. Presenters may consult the audience about their conclusions. 3. Data Analysis Consultation - Individual submissions only Held on Friday only: 30 minutes for presentation and discussion. Proposals should state questions about data analysis and identify the data to be addressed. Please adhere to the following guidelines for your proposal: (a) State 2 or 3 questions about data analysis that will be addressed. Questions should be narrowly defined and intimately tied to the data being presented. (b) Identify the specific data that will actually be used in the presentation. Data to be shared may include field notes (maximum 2 pages), interview transcripts (maximum 1 page), audio and/or video tapes (maximum 1 minute), and archival and site documents. (c) Presenters should not plan to present preliminary conclusions. Rather, their purpose should be to seek advice on data analysis. The data analysis presentation is unique to the Forum. Presentation guidelines are as follows: (1) 5 minutes to describe the nature of the research (1 minute), provide context (1 minute), and present the specific data analysis questions to be addressed (3 minutes). (2) 5 minutes for the audience to read or watch the data. (3) 20 minutes for general discussion guided by a research methods consultant. Audience members provide insights and advice regarding emergent patterns and themes in the data as well as alternative methods of analysis. Presenters must prepare 40 copies of written data sources or select a few minutes of audio and/or video data to share with the audience. Please note audiovisual equipment needs in your proposal. SUBMITTING A PROPOSAL Individual Presentations (15 minutes) Proposals may be submitted by individual presenters for any of the presentation formats: Data Analysis, Work-in-Progress, or Traditional Paper. (See instructions online, in addition to the notes above on presentation formats.) Group Sessions (75 minutes) Group session proposals may be submitted for Traditional Paper or Work-in- Progress formats, but not for Data Analysis Consultations, which are always individual submissions. The proposal should describe the rationale and specific content of the session, including a brief overview of the session topic and a paragraph on research methods used, a summary of findings, and bibliographic citations. The proposal should make clear the relevance of the session topic for the field of education. No fewer than three, and no more than six presenters, including a discussant, should be included in a group session. These sessions may vary in organization: a set of individual papers, a panel discussion, a plan for interaction among members of the audience in discussion or workshop groups are possible formats. If the session consists of a set of individual papers, the group session proposal must also include an abstract for each individual presentation. Practitioner Research – Individual Paper or Group Session In addition to submitting your proposal as an individual paper or group session, and indicating clearly whether it is for the traditional paper, work- in-progress, or data consultation format, you may also choose to designate it as a practitioner research presentation. These presentations focus on research by teachers and other practitioners in educational settings (e.g., school principals, counselors, non-teaching aides, parents, students, and other members of school communities). Practitioner research presentations are particularly featured on Saturday of the Forum, known as Practitioner Research Day. CRITERIA FOR EVALUATION OF PROPOSALS 1. Significance for education: Presentations should address topics concerning educational processes, formal or informal. We do not accept general ethnographic reports on topics not directly related to educational issues. 2. Conceptual framework: The theoretical assumptions and conceptual bases underlying the research should be briefly described. 3. Interpretation as a framing perspective: Interpretive strategies should be utilized to identify the various points of view of the person/people/program whose actions are being described and analyzed. 4. Method: Ethnographic research is multi-layered; the presentation should combine evidence from a variety of data sources, i.e. more than one of the following: participant observation, field notes, audio- or video-tapes, interviews, site documents, demographic and historical information. 5. Description: There should be both depth and specificity in description. Rather than strictly focusing on results, we expect a rich description of the study context, presenting such things as vivid narrative vignettes and quotes from interviews. The descriptive voice should communicate specificity, "showing" as opposed to "telling" in general terms. 6. Analysis: We are interested in both the originality of the analysis and the adequacy of the evidence. Analytic categories should be arrived at inductively rather than deductively. Analysis should incorporate the specific and the general, considering details of what actual persons do and linking those particulars to general processes of social structure and culture. PROCEDURE FOR SUBMITTING PROPOSALS All proposals are submitted electronically. Go to http://www.gse.upenn.edu/cue/forum.php Choose on-line submission. The final deadline for proposal submission is October 15, 2005. We will not be able to review incomplete proposals. 27th ETHNOGRAPHY FORUM CALENDAR October 15, 2005 – All proposals should be submitted electronically by this date. Early November – Notification of acceptance or rejection by e-mail. All submitters will receive notification. Information regarding the day and time of sessions will be provided later. Early January 2006 – All individuals and groups who have been accepted will be notified by e-mail that the preliminary schedule and the presenters' contact information are posted on the web. Using the find function on the web browser, individuals and groups can find the day and time of their session. The pre- registration forms will also be posted on the website. Please fill in the form, submit the form electronically, and then print out the confirmation page. Include the confirmation page with your check or money order. January 21, 2006 – All requests for changes in the schedule must be submitted via e-mail to cue at gse.upenn.edu by this date. February 14, 2006 - Pre-registration confirmation page and payment must be post-marked by this date. Final schedule will be posted on the web. No reimbursement for cancelled registration available after this date. February 24 and February 25, 2006 - 27th Ethnography in Education Research Forum Center for Urban Ethnography University of Pennsylvania Graduate School of Education 3700 Walnut Street Philadelphia, PA 19104-6216 cue at gse.upenn.edu From cashcash at EMAIL.ARIZONA.EDU Thu Oct 6 14:59:46 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 6 Oct 2005 07:59:46 -0700 Subject: In Arctic, a search for the right words (fwd) Message-ID: In Arctic, a search for the right words Inuit translators, elders to develop terms to describe climate change issues By BOB WEBER Tuesday, October 4, 2005 Page A10 Canadian Press http://www.theglobeandmail.com/servlet/ArticleNews/TPStory/LAC/20051004/ARCTIC04/TPNational/Canada They may have 20 words for snow, but they're short of terms for ozone layer and greenhouse gas. Inuit translators and elders from across the Arctic will meet today to develop standard words to allow speakers of northern aboriginal languages to talk about the accelerating global warming of their homeland. "We don't have any terminologies per se in Inuktitut right now when we focus on climate change," said David Akeeagok, of Nunavut's Department of Culture, Language, Elders and Youth. "What we want to do is ensure that there are standard words in English and Inuktitut, for climate change especially. That way the hunters can talk to the scientists on the same wavelength, where both of them have very valuable information that they'd like to share." Recent studies suggest the Arctic is experiencing the effects of climate change both earlier and more intensely than other parts of the globe -- so fast that northern languages can't keep up. Inuktitut, for example, has no standardized terms for the concepts of biodiversity, the Gulf Stream or shoreline erosion. Even the term climate change presents problems. When scientists use it, it refers to everything from changing local weather or ice conditions to rising temperatures around the globe. Inuktitut doesn't have a broad, overarching meaning for the term, Mr. Akeeagok said. "So when somebody mentions climate change, somebody might end up saying the weather changes or ice conditions change, when it refers to the global [changes]." Interpreters and Inuktitut speakers have improvised words or phrases as needed. But without a common standard vocabulary, misunderstandings arise. "That's when frustration takes place and you see the divide of the scientific world and the Inuit world." This week's four-day workshop will cover Inuktitut and Inuinnaqtun, spoken in the Western Arctic, as well as various dialects of both languages. "This will open up more communications when it comes to climate change," said James Eetoolook of Nunavut Tunngavik Inc., the Inuit land claim organization co-sponsoring the workshop. "The Inuit will be more involved." Mr. Eetoolook said workshop participants hope to develop a glossary of 200 Inuktitut words with precise meanings and English equivalents. The goal is to have it developed in time for the United Nations climate change conference scheduled for Montreal in November and December, allowing Inuit representatives to better represent their concerns. "If we don't get involved, we see the effects, but don't have the input to it," Mr. Akeeagok said. The workshop is only the latest in a number of such efforts to keep Inuktitut and Inuinnaqtun relevant and usable in today's world. Last year, a similar workshop was held to come up with Inuktitut terms for financial accounting and business. And even before Nunavut was created in 1999, a conference was held to develop words for southern legal and political concepts. Inuktitut is the majority language in Nunavut. Statistics Canada figures show more than 70 per cent of the territory's 25,500 Inuit speak it, a figure consistent across all age groups. From cashcash at EMAIL.ARIZONA.EDU Thu Oct 6 15:08:28 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 6 Oct 2005 08:08:28 -0700 Subject: Nyikina language classes to go public (fwd) Message-ID: Nyikina language classes to go public National Indigenous Times, Issue 90 http://www.nit.com.au/business/story.aspx?id=5787 WA: In September 2004 the Nyikina people of Derby celebrated the launch of a kit which contains resources for teaching their language. Among the exciting materials was the outline for a possible course that would use the contents of the kit in a structured way to teach language to all who have a mind to learn and are approved by Nyikina Inc. Anyone wishing to purchase a kit would need to demonstrate understanding of how to use the materials, preferably by completing the course. After community consultation, several of the resources and the course plan have now been revised and are ready for testing, so a meeting was called at the Derby Community Library on September 13 to discuss the next steps. Attendance at the meeting was beyond expectations with a mixture of Derby residents being there on the night. Twenty five people applied to take part in a pilot course which will commence on October 10. Several more have added their names to the list since the meeting. Classes will be held from 7-10pm for ten sessions. The organisers believe the course will be the first of its kind for a Kimberley Aboriginal language at home. Participants will learn to speak and respond to some simple Nyikina phrases. They will also develop an understanding of the spelling system and begin to recognise simple features of grammar. Organisers, Nyikina Inc and Madjulla Inc, hope that at least some of the first group of students will be enthusiastic enough to continue to learn the language from local speakers after the course is over. Nyikina elders Aunty Daisy Loongkoonan, Lucy Marshall and Jeanni Warby were enthusiastic about the opportunity to ensure that their language will not only survive but grow strong again in the country where it belongs. They dream of a time in the future when Nyikina will be offered in local schools along with other subjects, and there will be understanding and support in the wider community to nurture children’s development in the language. The meeting on September 13 was the first step in the realisation of this dream. From cashcash at EMAIL.ARIZONA.EDU Sat Oct 8 17:23:35 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sat, 8 Oct 2005 10:23:35 -0700 Subject: Niue fights to keep language alive (fwd) Message-ID: Niue fights to keep language alive Oct 5, 2005 http://tvnz.co.nz/view/page/411749/616440 Teachers of the Niue language in New Zealand say one way to keep their tongue alive is by following the same road as Maori. Niuean people from around New Zealand are in Porirua this week for a four-day conference to discuss and debate the sustainability of their language. Latest figures put the language in a precarious situation with less than 20% of Niuean people speaking the language fluently. Co-ordinator of the Niue literacy project Nora Douglas says the efforts Maori have made are a good example in regaining their language. Douglas believes elders have a pivotal role in ensuring their language, culture and heritage is preserved for future generations. She says the elders are a precious asset and must be utilised. Douglas says they are the role models and will help pass the language on to the next generation. Language teachers are also looking at developing a Niuean Language Commission. From mona at ALLIESMEDIAART.COM Sun Oct 9 23:41:22 2005 From: mona at ALLIESMEDIAART.COM (Smith) Date: Sun, 9 Oct 2005 18:41:22 -0500 Subject: Any web designers in the crowd? Message-ID: Native designers, in particular. Have had an email from a Native org. lookin' around... Mona _______________ From the Sky: Native Stories in Song and Sound http://cdbaby.com/cd/gwlarsen From jtucker at STARBAND.NET Mon Oct 10 15:59:35 2005 From: jtucker at STARBAND.NET (Jan Tucker) Date: Mon, 10 Oct 2005 11:59:35 -0400 Subject: Any web designers in the crowd? In-Reply-To: <824a3691b759af7e4ac6950d4c3d3bb0@alliesmediaart.com> Message-ID: Mona, Evans Craig is a great resource. Here is his email evans at evanscraig.com and his website http://www.evanscraig.com/html/my_websites.html I've talked to him personally also, and he's a super person, very knowledgeable and if he can't do it he will know someone who can. Jan Tucker -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of Smith Sent: Sunday, October 09, 2005 7:41 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: [ILAT] Any web designers in the crowd? Native designers, in particular. Have had an email from a Native org. lookin' around... Mona _______________ From the Sky: Native Stories in Song and Sound http://cdbaby.com/cd/gwlarsen From annier at SFU.CA Mon Oct 10 16:07:53 2005 From: annier at SFU.CA (annie ross) Date: Mon, 10 Oct 2005 09:07:53 -0700 Subject: Any web designers in the crowd? Message-ID: An embedded and charset-unspecified text was scrubbed... Name: not available URL: From jtucker at STARBAND.NET Mon Oct 10 17:53:51 2005 From: jtucker at STARBAND.NET (Jan Tucker) Date: Mon, 10 Oct 2005 13:53:51 -0400 Subject: Any web designers in the crowd? In-Reply-To: <824a3691b759af7e4ac6950d4c3d3bb0@alliesmediaart.com> Message-ID: Here is Evans Craig's information. I emailed him. He's done a great deal of work facilitating online access and promoting tribal control of computing services. Evans Craig, Native American Entrepreneur www.EvansCraig.com 619-994-4306 Internet Technology Service, Providing Internet Solutions www.InternetTechnologyService.net First Nations Cafe, An Internet Cafe in Imperial Beach www.FirstNationsCafe.com Tribal Mall, Native Artists providing American Jewelry, Tribal Artifacts, Indian Arts & Crafts www.TribalMall.com Trading-Post-Gifts, Retail gifts at Wholesale prices. www.Trading-Post-Gifts.biz -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of Smith Sent: Sunday, October 09, 2005 7:41 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: [ILAT] Any web designers in the crowd? Native designers, in particular. Have had an email from a Native org. lookin' around... Mona _______________ From the Sky: Native Stories in Song and Sound http://cdbaby.com/cd/gwlarsen From mona at ALLIESMEDIAART.COM Mon Oct 10 21:38:18 2005 From: mona at ALLIESMEDIAART.COM (Smith) Date: Mon, 10 Oct 2005 16:38:18 -0500 Subject: Any web designers in the crowd? In-Reply-To: Message-ID: Pidamaya for the tips. I'm passing them along to the org who asked me... On Oct 10, 2005, at 12:53 PM, Jan Tucker wrote: > Here is Evans Craig's information. I emailed him. He's done a great > deal of > work facilitating online access and promoting tribal control of > computing > services. > > Evans Craig, Native American Entrepreneur > www.EvansCraig.com > 619-994-4306 > > Internet Technology Service, Providing Internet Solutions > www.InternetTechnologyService.net > First Nations Cafe, An Internet Cafe in Imperial Beach > www.FirstNationsCafe.com > Tribal Mall, Native Artists providing American Jewelry, Tribal > Artifacts, Indian Arts & Crafts > www.TribalMall.com > Trading-Post-Gifts, Retail gifts at Wholesale prices. > www.Trading-Post-Gifts.biz > > -----Original Message----- > From: Indigenous Languages and Technology > [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of Smith > Sent: Sunday, October 09, 2005 7:41 PM > To: ILAT at LISTSERV.ARIZONA.EDU > Subject: [ILAT] Any web designers in the crowd? > > > Native designers, in particular. Have had an email from a Native org. > lookin' around... > > Mona > > > > _______________ > From the Sky: Native Stories in Song and Sound > http://cdbaby.com/cd/gwlarsen > > ____________________________________ http://gmr.typepad.com Marty's blog-in-progress -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 1421 bytes Desc: not available URL: From cashcash at EMAIL.ARIZONA.EDU Tue Oct 11 02:56:37 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 10 Oct 2005 19:56:37 -0700 Subject: QLD: Wik people capture knowledge on the Western Cape (fwd) Message-ID: 11 October 2005 QLD: Wik people capture knowledge on the Western Cape http://www.abc.net.au/message/news/stories/s1479436.htm Source: Traditional Knowledge Recording Project The Traditional Knowledge Recording Project (TKRP) has joined with people from western Cape York to ensure the rich heritage of the Wik language groups is preserved for the future. Using video cameras and a multi-media database, the knowledge of the elders will be recorded and catalogued in a manner that maintains the integrity of the cultures oral traditions. Wik TKRP Cultural Advisor Thomas Toikalkin with the Apelech traditional dancers. Founded by Dr. George Musgrave and Dr. Tommy George Snr. from the Laura basin in central Cape York, the TKRP has spent several years building a database suitable for storing video files of traditional indigenous knowledge. The project was looking to share its tools and methodology with other language groups in the peninsula, and found a willing partner in Wik country. The Wik Traditional Recording Project in Aurukun has been recording events such as house openings and making copies for the families, but a lack of modern equipment and other support has restricted their activities. They approached TKRP who, with the help of the philanthropic Victor Morgan Charitable Trust, have since provided digital video cameras, playback decks, and a computer with the TKRP database installed. What we have in Aurukun are people who have experience behind the camera and are passionate about recording traditional knowledge, says TKRP Project Manager, Victor Steffensen. So the essential ingredients are there. While those behind the camera know what theyre doing, some of the Wik elders are not as accustomed to being in front of it. This led Dr. Tommy George Snr. to make the journey out to the west coast of the cape, to demonstrate how to do a piece to camera. I show them how we do it you know, talk to the camera in their own language." said Dr. Tommy George. They'll pick it up quick alright. In 2003 Aurukun produced a CD Rom phrase book of the Wik Mungkan language which was recently sold to educational institutions. The recent upgrade of their audio-visual equipment will allow them to focus on one of their greatest visual assets. This area is famous for dance so we have started documenting some of the dances with an explanation of their significance and history, says the Wik Traditional Knowledge Project Officer, Daniel Bracegirdle. TKRP has also been supporting us to begin documenting traditional burning practices and assess their impact on the country. For many of the holders of the knowledge in Aurukun it has been some time since others have taken an interest in the old ways. Anthropologists have been rare in the region since the 1980s. Ive been waiting a while for this to happen, says Wik elder Stanley Kalkeeyorta. We need to pass on what we know about our important places so the young ones will understand where they come from. The difference this time is that rather than non-indigenous academics writing down their interpretation of the traditional knowledge, local people are now creating audio-visual documents of the information, presented on location in the original language. As the Wik are traditionally an oral culture, audio-visual material is far more useful than text based information. These AV files are managed in the community and available to the people for whom they have the greatest value. What were doing is gathering the information on country, delivered by the individuals with the wisdom and the authority to transfer it, says TKRP Project Manager Victor Steffensen. This is the way indigenous knowledge has always been passed on to the next generation. With many remote communities facing difficulties engaging their young people in constructive activities, the strength of this project is that it brings the generations together in a way that values the technical skills of the young, and the experience of the old. "A strong sense of identity and to know where you come from is number one when we're talking about the development of our youth", says Community Pastor Ralph Peinkinna. "For the young people of Aurukun this means they have to spend more time out bush, at the outstations, learning to live off the land again. That's why this traditional knowledge recording is important for us." Background: The Wik Traditional Recording Project is supported by the Aurukun Shire Council and TKRP through contributions from the Victor Morgan Charitable Trust. The Wik Traditional Recording Project includes Wik Elders Ralph Peinkinna, Silas Wolmby, and Arthur Pambegan, as well as Cultural Advisers Stanley Kalkeeyorta, Thomas Toikalkin, Roxanne Yunkaporta, and Sharon Ngallametta. The TKRP is funded primarily through the contributions of private individuals and philanthropic institutions including The Christensen Fund (USA). The project is also supported by the University of Technology Sydney, The Wilderness Society, Telstra, The University of California and the Natural Heritage Trust (NHT). TRKP is administered by Balkanu Cape York Development Corporation. Dancers in the photo right are: Front L to R, Gabriel Pamtoonda, Selwyn Nanponan, Thomas Toikalkin, Thaapich Nanponan. Back left to right, Clinton Pamtoonda, Dion Pootchemunka, Lex Tony Nanponan. From cashcash at EMAIL.ARIZONA.EDU Wed Oct 12 19:36:19 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 12 Oct 2005 12:36:19 -0700 Subject: Tribes Gather (fwd) Message-ID: Tribes Gather By AMELIA NEUFELD BEE STAFF WRITER http://www.modbee.com/life/readysetgo/story/11339298p-12087199c.html For California Indians, the advent of autumn historically was marked by a two-week-long "gathering," a celebration of the bounty of the fall harvest at which members of various tribes met to trade goods, catch up with distant relatives and perhaps find a marriage partner. This annual tradition lasted until the 1760s, when Spanish missionaries, and later Mexican ranchers, pushed into California tribal lands and actively "recruited" — either by force or enticements — the native Indians to work for them in building missions, farming or doing menial labor. The Indians were forbidden to speak native languages, and many of their traditional cultural expressions, like the fall gathering, ended. In recent years, some California Indian tribes have brought back the fall gathering, but this time as more of a public-education event. Many fall gatherings still function as places for tribal members to meet, but now the events, which are typically one day long, also serve as a way to introduce and educate the general public about American Indian history and culture. "A lot of people in the Central Valley don't know that there are Indians here," said Jennifer Morgan, a ranger and interpreter at the San Luis Reservoir State Park in Los Banos, "or they don't know anything about Indians other than what they see in movies." Mutsuns, guests gather Saturday, a fall gathering will be held at the park. About 70 members of the Mutsun tribe will converge and celebrate their heritage and culture with dancing, demonstrations and storytelling. An additional 10 or so members from two other Northern Californian tribes, the Maidu and Mewuk, will join the gathering to demonstrate their tribal dancing. The event is free and open to the public. "It's to promote cultural awareness of California Indians and to teach the public about our tribes," Quirina Luna-Costillas, a member of the Mutsun tribe, said. The Mutsuns' (moot-SOONS) land historically stretched from the Monterey coast to Pacheco Pass (Highway 152 west of Los Banos) and, some say, as far inland as the San Joaquin River. Now in its fifth year, the gathering will feature demonstrations of how to make abalone-shell necklaces, baskets, soap-root brushes, arrowheads and miniature tule boats, as well as lessons on "atlatl," or spear-throwing. Demonstrations of traditional Indian dancing and storytelling will be ongoing throughout the day. These tribes "are happy to share their culture with everybody," Morgan said. "They would rather have a day to share their culture than build a museum for it." Saturday's gathering is co-sponsored by California State Parks, a Los Banos community group called the Four Rivers Association and the Mutsun Language Foundation, a nonprofit agency co-founded by Luna-Costillas and her cousin, Lisa Carrier. The women started the foundation in 2000 to document and preserve traditional Mutsun practices and language. Mutsun is one of eight Ohlone/ Costanoan dialects that were spoken along California's central coast. The last fluent speaker of Mutsun died in 1930. The idea to form a nonprofit foundation "came from eight years of trying to revitalize our native language," Luna-Costillas said. The women worked with linguists and historians from the University of California campuses in Berkeley and Davis, trying to hunt down any documents with references to a language that, like the other 100-plus American Indian languages in California, was oral-based. "There needs to be an interest in the community to make these languages work," said Lisa Woodward, a graduate student in American Indian studies at UC Davis who worked with Luna-Costillas as she researched documentation of the Mutsun language. Language collector The University of California houses a database of some of the papers by American linguist J.P. Harrington, who traveled the West collecting pages of notes on native languages. Stored in the database are probably 15,000 to 20,000 pages of notes Harrington took on the Mutsun language, Woodward said. His original notes are stored in the national anthropological archives at the Smithsonian Institution in Washington, D.C. Woodward said she has noticed an interest from many California tribes in "bringing back" their dormant languages. For example, the Pechanga tribe in Southern California employs a linguist full time to teach its children their ancestral language. The Hoopa, in Humboldt County, have set up their own language program as well. "It's part of the lifestyle, part of the culture," Woodward said. "Some people believe that you don't truly understand your culture until you speak the language." For Luna-Costillas, the impetus to start the project came out of a desire not only to document the language, but to "revitalize our culture." Since working with researchers and doing the detective work, Luna-Costillas said, the tribe has found "tons" of songs that it is starting to bring back, and has started dancing again. Luna-Costillas has become "semifluent" in Mutsun, teaching herself the language with the help of a linguist; now she is teaching her children. Increasing awareness of her people's language and culture is the main reason Luna-Costillas said her tribe wants the public to take part the annual fall gathering. "We're proud of our culture and who we are," she said. "It is important to understand that your people didn't just fade out and not exist anymore. "You get a little tired of hearing that you're extinct." Bee staff writer Amelia Neufeld can be reached at 238-4537 or aneufeld at modbee.com. MORE INFORMATION What: 5th annual Fall Gathering of Native California Peoples When: Saturday, 10 a.m.-4 p.m. Where: San Luis Reservoir State Park (San Luis Creek exit off Highway 152 between Los Banos and Gilroy) Admission: Free (parking $6) See ...: California Indian dancers, tule boat building, atlatl (spear throwing), basket weaving, flintnapping, abalone pendant carving, soap-root brush making, storytelling Information: 826-1196, mutsunlanguage.com or parks.ca.gov/events Posted on 10/12/05 00:00:00 http://www.modbee.com/life/readysetgo/story/11339298p-12087199c.html From cashcash at EMAIL.ARIZONA.EDU Wed Oct 12 19:40:06 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 12 Oct 2005 12:40:06 -0700 Subject: Bear-Coon awarded Native Studies citation at U of A (fwd) Message-ID: Bear-Coon awarded Native Studies citation at U of A [submitted photo - Tracy Bear-Coon with Cree syllabics at U of A.] By richard mackenzie STAR Reporter Oct 12 2005 http://www.thegoldenstar.net/portals-code/list.cgi?paper=100&cat=43&id=508537&more= Former Golden resident Tracy Bear-Coon made the decision four years ago to leave her job as Native Co-ordinator for local schools and move her family to Edmonton in pursuit of a university education. And, since entering the University of Alberta (U of A), Bear-Coon has made the most of her difficult choice, this fall becoming the first-ever recipient of the Eric Newell Dean's Undergraduate Citation in Native Studies. The $10,000 award, endowed by U of A Chancellor Eric Newell, is spread over four years of study and requires a minimum GPA of 3.5 on a normal course load. "To get this citation is almost surreal," Bear-Coon said. "I could never imagine this is where I could be." Bear-Coon is in the fourth year of a five year study, which will see her graduate with a Bachelor of Arts (BA) degree in Native Studies and a B.Ed. She recalls that her job in Golden served as a source of inspiration when she was making the tough decision to move. And her time as an educator continues to motivate her when workloads get grueling. "I had the privilege of working with some fabulous teachers while in my old job. I worked in Field, at Lady Grey and also at Edelweiss," she says. "I love standing up in front of the classroom. "It's nice to have a captive audience." Bear-Coon is also motivated to help with what she sees as the continuing problem of poor graduation rates for Aboriginal students. "I am Cree [from the Montreal Lake Cree Nation in Saskatchewan] and I grew up in a lot of places where I was probably the only Native person or even minority," she says. "One of the things that would have been beneficial for me would have been to have a role model in the schools." "I always thought, looking at books and magazines and my teachers' faces: 'Where do I belong.Where do I fit in?' "I didn't see anything of relevance to me and I think that is some of the problem for Aboriginal students. "They don't see relevance because they don't have role models. It's not the only reason, but I think it's a huge factor." While at U of A, Bear-Coon will focus on the Cree Language Education in Alberta Project. Funded by a $25,000 grant from the Social Sciences and Humanities Research Council of Canada, the study is examining ways to preserve and retain the Cree language for future generations of Aboriginals living in Alberta. Bear-Coon says that one conclusion she and her peers have drawn from the study is that the federal and provincial governments should be forming a Language Commission. Former Golden resident is determined to find solutions to issues facing the Aboriginal community From cashcash at EMAIL.ARIZONA.EDU Thu Oct 13 06:29:02 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 12 Oct 2005 23:29:02 -0700 Subject: Request for assistance: Profile of HL programs in the USA (fwd msg) Message-ID: -------- Original Message -------- Subject: Request for assistance: Profile of HL programs in the USA Date: Wed, 12 Oct 2005 14:24:34 -0400 From: "Scott G. McGINNIS" Reply-To: smcginni at umd.edu To: heritage-list at Majordomo.umd.edu Heritage Language Programs Need You! The Alliance for the Advancement of Heritage Languages and the Center for Applied Linguistics (www.cal.org/heritage) are currently collecting profiles on heritage language programs in the United States. This online collection of profiles will allow heritage language programs in community- based, K?12, and university settings to form a network to exchange ideas and resources with one another. We need your help! If you are a teacher or a coordinator of a heritage language program, or a heritage language strand in another educational program, we encourage you to fill out a Heritage Language Program Profile. The profile form takes only about 20 minutes to complete and will provide you, as well as us, with interesting information about your program. You can submit it online or print and fax it to us. For more information and to fill out the profile, go online at www.cal.org/heritage. Help us get the word out! With the help of all heritage language programs, we can offer a comprehensive collection of information and resources. Please let other heritage language program developers and staff know about the National Heritage Languages Web site and encourage them to complete a profile on their program. Questions? We can help! If you have questions, email Adriana Val at aval1 at umbc.edu. Thank you for your collaboration. Dr. Joy Peyton, Center for Applied Linguistics Dr. Shuhan Wang, Delaware Department of Education Dr. Ana María Schwartz, University of Maryland, Baltimore County Ms. Adriana Val, University of Maryland, Baltimore County From cashcash at EMAIL.ARIZONA.EDU Thu Oct 13 06:34:06 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 12 Oct 2005 23:34:06 -0700 Subject: Endangered and Minority Languages and Language Varieties (fwd CFP) Message-ID: CONFERENCE NOTICE AND CALL FOR PAPERS ******PLEASE DISTRIBUTE WIDELY****** WE ARE NOW ACCEPTING ABSTRACT SUBMISSIONS Georgetown University Round Table on Languages and Linguistics 2006 Endangered and Minority Languages and Language Varieties: Defining, Documenting, and Developing March 3-5, 2006 Washington, DC Co-organizers: Kendall King & Natalie Schilling-Estes Georgetown University Linguistics Department The Faculty of Languages and Linguistics at Georgetown University is pleased to announce the 2006 Georgetown University Round Table on Languages and Linguistics (GURT). The theme of this year's conference is 'Endangered and Minority Languages and Language Varieties: Defining, Documenting and Developing'. GURT will take place on the campus of Georgetown University in Washington, DC, March 3-5. Confirmed plenary speakers include Nancy Hornberger, William Labov, Suzanne Romaine, Elana Shohamy, and Walt Wolfram. The conference will also feature symposia organized by Joy Kreeft Peyton, Ofelia Garcia, Teresa McCarty, Leena Huss & Pia Lane, and Cristina Sanz. We invite proposals for colloquia, individual papers, and poster presentations related to the conference theme. The proposal submission deadline is November 1, 2005. For more details about the conference or to submit an abstract, please visit our website at http://www.georgetown.edu/events/gurt/2006/ ********************* Lyn Fogle GURT 06 Assistant gurt at georgetown.edu Please visit our website at http://www.georgetown.edu/events/gurt/2006/ From cashcash at EMAIL.ARIZONA.EDU Fri Oct 14 17:32:51 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 14 Oct 2005 10:32:51 -0700 Subject: MS supports development of Eskimo language (fwd) Message-ID: MS supports development of Eskimo language http://www.int.iol.co.za/index.php?set_id=1&click_id=115&art_id=qw1129299486993B265 Copenhagen - A project aimed at compiling a glossary of computer words in Greenlandic, an Eskimo language, has been launched, reports said on Friday. Suggestions will be vetted by the Greenland Language Council, Oqaasileriffik, and the project is sponsored by software giant Microsoft, the online computer news site ComOn reported. The initiative was, however, the brainchild of Greenland's main Information Technology company, Kimik IT. "I felt that it was a bother and problematic for both users and programmers not to be able to use their mother tongue. That is why we contacted Microsoft and the Greenland Language Council which luckily backed the idea," Ian Wennerfeldt of Kimik IT said. Per Langgard, who has been selected to moderate the suggestions, said the initiative was important since a language's viability hinges on having a "professional terminology". "I hope that the project will contribute to strengthening the Greenlandic language," he said. Greenlandic is an Eskimo language but although the Inuit people of Canada, the United States and Russia speak variants of it, there is no common written language. In comparison with other Inuit variants, Greenlandic has a greater range of literary works. Home-ruled Greenland has 56 000 inhabitants. - Sapa-dpa Published on the Web by IOL on 2005-10-14 09:04:31 © Independent Online 2005. All rights reserved. IOL publishes this article in good faith but is not liable for any loss or damage caused by reliance on the information it contains. From cashcash at EMAIL.ARIZONA.EDU Sat Oct 15 16:46:48 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sat, 15 Oct 2005 09:46:48 -0700 Subject: Developing Linguistic Corpora (fwd msg) Message-ID: ---------- Forwarded message ---------- * * LINGUIST List 16.2978 Fri Oct 14 2005 _________________________________________________________________ Martin Wynne, Developing Linguistic Corpora: a Guide to Good Practice, Online ________________________________________________________________ Date: 14-Oct-2005 From: Martin Wynne Subject: Developing Linguistic Corpora: a Guide to Good Practice, Online 'Developing Linguistic Corpora: a guide to good practice', edited by Martin Wynne of the Oxford Text Archive, is now available for free online at http://ahds.ac.uk/linguistic-corpora/. This is the latest in the series of Guides to Good Practice from the Arts and Humanities Data Service. In this guide, a selection of leading experts offer advice to help the reader to ensure that their corpus is well-designed and fit for the intended purpose. As John Sinclair writes in the first chapter: ''A corpus is a remarkable thing, not so much because it is a collection of language text, but because of the properties that it acquires if it is well-designed and carefully-constructed.'' The collection includes the following chapters: * 'Corpus and text: basic principles' by John Sinclair * 'Adding linguistic annotation' by Geoffrey Leech * 'Metadata for corpus work' by Lou Burnard * 'Character encoding in corpus construction' by Tony McEnery and Richard Xiao * 'Spoken language corpora' by Paul Thompson * 'Archiving, distribution and preservation' by Martin Wynne This and other guides in the series (in print and online) are available from http://www.ahds.ac.uk/creating/guides/ Martin Wynne Head of the Oxford Text Archive and AHDS Literature, Languages and Linguistics martin.wynne at oucs.ox.ac.uk From cashcash at EMAIL.ARIZONA.EDU Mon Oct 17 16:46:09 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 17 Oct 2005 09:46:09 -0700 Subject: Sealaska, UAS join to shore up Haida language (fwd) Message-ID: Web posted October 16, 2005 Sealaska, UAS join to shore up Haida language Many agree existing number of fluent speakers is very low by ERIC MORRISON JUNEAU EMPIRE http://www.juneauempire.com/stories/101605/loc_20051016003.shtml The survival of a language needs your help. A free Haida language course, sponsored by Sealaska Heritage Institute and the University of Alaska Southeast, will begin Monday at 6 p.m. in the fourth-floor conference room at the Sealaska building downtown. The 5212-hour course will be split up over a three-week period - Oct. 17-21, Nov. 7-11 and Dec. 12-16 - with three-and-a-half-hour classes each night. "The whole goal of the classes is to really get the people who are interested in the language and to give them a grounding in the language - to give them enough ability ... that they can begin to use it on a daily basis," said Jordan Lachler, a linguist for Sealaska Heritage Institute who will be teaching the course. The number of fluent Haida speakers in Alaska varies depending on whom you ask, but all agree the numbers are shockingly low. Lachler said he estimates five or six people in the state can be considered truly fluent in the language. "There is about another half-dozen or so who can understand the language but have a limited ability to speak it," Lachler said. "We're definitely at a really critical point of keeping the language alive." Jeane Breinig, a Haida originally from Kassan and an associate professor of English at UAS, estimated the number of speakers at a slightly higher level than Lachler, but only by a few. "It's very low, because most of the speakers are 75-plus and anyone who is younger than that age are not at the same level as our elders," she said. Breinig said she hopes people will show up, of all ages and ethnicities, to help preserve the rich and dynamic language. "I think it's extremely important. If we're really to do anything, this is really the last chance we have because the speakers are getting so old." Lachler said the survival of the language really depends on the level of participation. "It really comes down to a numbers game," he said. "The more dedicated students we can find throughout Southeast Alaska, whether they live in a village or live in a city, ... the better chance we have at keeping the language alive." SHI has been developing a language immersion curriculum over the last several years for kindergarten through second grade with the help of a grant from the U.S. Department of Education. The language course sponsored by SHI and UAS will be using a technique called Total Physical Response that focuses on commands and listening to familiarize the students with the audio aspects of the language. Breinig said the students will be listening a lot and learning commands like how to sit and stand before they learn the literacy aspects of the language. "Just like when you learn as a child, you hear the language for a long time before you start talking it," she said. "It's really quite fun because you're moving, you're not just sitting and being lectured at." Haida classes have been introduced in the Kassan and Hydaburg schools, as well as in the Ketchikan Head Start Program, mostly aimed at kindergarten through second-grade classes. UAS has also offered Haida classes at the Juneau and Ketchikan campuses, and university students are able to earn four academic credits for this course by enrolling and paying regular UAS charges. The course, however, is free for all to attend and participate. Breinig and Lachler both said they hope people will attend who are even the least bit curious about the course or the language. "I would encourage people to come to the first week, and you might be surprised and might want to stay," Breinig said. Lachler concurred. "It's something everybody can do. A lot of people think - I could never learn Haida or learn a second language at all. But that's not true," he said. Breinig said she doesn't want people in the future to say they lived when the language was still in existence but that's it's not around anymore. "Everything we're doing, 100 years from now hopefully our decendants will look back and say, Yep, I'm sure glad they did that." • Eric Morrison can be reached at eric.morrison at juneauempire.com. From cashcash at EMAIL.ARIZONA.EDU Mon Oct 17 16:53:31 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 17 Oct 2005 09:53:31 -0700 Subject: Program aims at keeping American Indian language alive (fwd) Message-ID: Program aims at keeping American Indian language alive http://www.kare11.com/news/news_article.aspx?storyid=109352 As a child, Emma Fairbanks was sent to an Indian boarding school, where she was hit with a ruler if she spoke Ojibwe. But seven decades later, her daughter, Cleone Thompson, runs a child care center where young children are enrolled in an American-Indian language immersion program. "I never thought it would come back," Fairbanks, 79, said. "I was worried they (future generations) would forget their Indian ways." Thompson said that in about 10 years, most of the elders on the reservations will be gone and there won't be anyone left who speaks the language. Her child care center in her Minneapolis home, Nokomis Child Care, is part of the first Indian language immersion program in the nation for urban preschoolers to revitalize native languages. About 55,000 American Indians are enrolled in tribes in Minnesota. Roughly 3,000 are fully fluent Ojibwe speakers and about 30 are fully fluent in Dakota, according to estimates by the Grotto Foundation, which has focused much of its philanthropy on language revitalization. Many American Indians can say certain words and phrases, but few can carry on a conversation, community leaders say. It is part of the legacy of the boarding schools that American Indians were forced to go to for decades. "My parents didn't want me to speak Dakota; they were afraid for us," said Jennifer Bendickson, program director at the Alliance of Early Childhood Professionals, which was awarded the federal grant to launch the preschools this month. "They would talk to each other in Dakota, but when we came in, they'd stop." Universities and tribal schools have offered language and culture classes over the years. But now, people are finding new ways to keep native languages alive. There is an Ojibwe immersion preschool in Leech Lake, and Indigenous Language Symposiums are held annually. In the Upper Sioux community, a specialized class teaches Dakota to entire households, rather than individuals. At University of Minnesota, language students drive up to Canada on weekends in the fall for an immersion experience at wild rice harvests. Research shows that immersion programs -- from preschool to high school -- have the best results, said Margaret Boyer, executive director of the Alliance for Early Childhood Professionals. "If you want to learn Spanish, you can go to South America," Boyer said. "If you want to learn French, you go to France. But there's nowhere in the U.S. you can go and hear only Ojibwe or Dakota. So the best way to learn is immersion -- and starting at a young age." At All Nations Child Care Center, the students practice counting numbers and saying animal names and colors in Dakota. They also are surrounded with drawings of symbols in American Indian culture, such as eagles and wolves. Similar immersion programs will be launched at Four Directions Child Development Center, Cherish the Children Learning Center and Nokomis Child Care. The first batch of Dakota and Ojibwe speakers are expected to graduate from these programs in three years. Boyer hopes for a ripple effect -- the students' parents must take a class to learn the same materials as their children. And people playing community bingo in the neighborhood the immersion centers are will hear numbers yelled out in Dakota and Ojibwe, she said. "Our project rolls a lot of different things into one," Boyer said. "So all around the community, when people meet each other, they can use the same words." (Copyright 2005 by The Associated Press. All Rights Reserved.) From cashcash at EMAIL.ARIZONA.EDU Tue Oct 18 17:15:18 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 18 Oct 2005 10:15:18 -0700 Subject: Bloomington man helps save dying languages (fwd) Message-ID: Bloomington man helps save dying languages by Jessica Wolfe Indiana Daily Student http://www.idsnews.com/subsite/story.php?id=31866&adid=city Published Tuesday, October 18, 2005 As a young teenager, Indrek Park learned to play bagpipes in Estonia, a country less than half the size of Indiana with one-fifth its population. Now 34 and an IU graduate student, Park is still playing. Last week, he played his Estonian bagpipes for a sixth-grade class at Bloomington's University Elementary School because the students were studying the region in Europe where Estonia lies. The students giggled as Park finished his tunes with a loud honk from the pipes. Growing up in a small country with its own native language, Estonian, Park developed a desire to protect the languages and cultures of small, indigenous groups of people. And if bagpipes could talk, Park's would tell about a man who has traveled the world, working with people to discover, preserve and revitalize their dying languages. "People say, 'What is the point?' But when a language dies, it's like an endangered species dies," he said. Beyond social and academic value, Park said he enjoys studying languages out of pure fascination. He can't give an exact count of all the languages he can speak, but Park generally lists Estonian, Tibetan, Korean, Chinese and the major European languages. "Languages are fascinating, like a hobby, if you get to know the soul of a language," he said. Right now, he is working to get his Ph.D. in linguistics and trying to get grants for a project with the American Indian Studies Research Institute. The project is focused on revitalizing Arikara, an American Indian language in North Dakota with few speakers left. In the beginning, although his focus was not as narrow as it is today, he still had the same researcher's heart, he remembered. When he was 6, he convinced a girl to escape kindergarten for a research adventure with him. When someone noticed their absence, the police were called and, unfortunately for the young adventurers, cut the outing short. "The kindergarten built a big fence around it after that incident," he said. After that, his research adventures were more successful. In his late teens, he spent summers and winters with a friend in Siberia studying the Nenets and Manisi people, collecting their folk songs and materials to donate to the Estonian National Museum in Tartu. What was it like to live with strangers in 50-below-zero weather while researching their culture? "Oh, nice. We had our own reindeer team and stayed in a teepee," Park said. Within the next two years, Park was invited to come to America to intern with Cultural Survival, Inc., a program founded to defend the human rights of indigenous peoples and oppressed ethnic minorities. He later studied on scholarship in Beijing, where he met his wife, Sayon, who is Korean. They both knew English, but Sayon did not speak Chinese. They met the first week Park was in China, when he translated for her to help her find the dining halls. They married two years later. His translating abilities have been helpful for more people than Sayon, however. Currently, Park is using his ability to grasp foreign languages teaching Qeq'chi, a Mayan language, to members of St. Thomas Evangelical Lutheran Church in Bloomington. Park, who is involved in the church, is giving the language instruction to prepare the group for a trip to Chichipate, Guatemala -- the church's "sister parish" community -- this November. St. Thomas' Rev. Lyle McKee said he has been very impressed with Park's ability to grasp the language so quickly. "On his first trip to Chichipate (in 2001), he picked up the language while he was there," McKee said. "It's simply amazing. I've never met anyone like him." Park plans to be with the group in November and has been working on compiling a grammar dictionary for the people in Chichipate, McKee said. Now, after playing his bagpipes in America at the top of the World Trade Center, on the Great Wall of China, in Guatemala's rain forests, halfway up Mt. Everest and in a Bloomington elementary classroom, Park plans to move back to Estonia someday with Sayon, following more extensive research in American Indian languages. Beyond those tentative plans, Park remains unsure, much like a 6-year-old ready for more adventures. "Long term is hard to see," he said. "We'll see what happens." "Bloomington man helps save dying languages" http://www.idsnews.com/story.php?id=31866 © 2000 Indiana Daily Student From cashcash at EMAIL.ARIZONA.EDU Wed Oct 19 17:01:41 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 19 Oct 2005 10:01:41 -0700 Subject: Awards recognise Indigenous culture preservation (fwd) Message-ID: Wednesday, 19 October 2005, 12:10:48 AEST Awards recognise Indigenous culture preservation http://abc.net.au/message/news/stories/ms_news_1485716.htm People who have worked for the preservation of Pilbara Aboriginal language, culture and history in north-west Western Australia have had their efforts recognised at the Wangka Maya Pilbara Aboriginal Language Centre's first awards night. Wangka Maya manager Fran Haintz says it wanted to formally recognise people who have developed documentaries, photo albums and language databases. Ned Cheedy won the individual adult contribution to language maintenance, BHP Billiton was recognised as the business committed to cultural awareness training and the Jigalong community was recognised as the town working in partnership with Wangka Maya. From cashcash at EMAIL.ARIZONA.EDU Wed Oct 19 17:04:03 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 19 Oct 2005 10:04:03 -0700 Subject: Kiribati abstains on Unesco language protection (fwd) Message-ID: Kiribati abstains on Unesco language protection Posted at 07:13 on 19 October, 2005 UTC Radio New Zealand International http://www.rnzi.com/pages/news.php?op=read&id=20012 Kiribati and Australia have been the only two countries to abstain in a UNESCO vote aimed at protecting linguistic minorities. The commission vote in Paris was on a text that affirmed the sovereign right of countries to protect and promote the diversity of cultural expressions on their territory and in international trade. The text was approved by 151 countries and opposed by the United States and Israel. The US says the text could be used to limit the freedom of expression. Many UNESCO members see the convention as a tool for protecting their local creative industries against American dominance. The text will go to a plenary UNESCO session in Paris tomorrow. From mikinakn at SHAW.CA Wed Oct 19 17:25:06 2005 From: mikinakn at SHAW.CA (Rolland Nadjiwon) Date: Wed, 19 Oct 2005 13:25:06 -0400 Subject: Awards recognise Indigenous culture preservation (fwd) Message-ID: Now this is something we need rather than the glitzy hollywood style aboriginal awards in both Canada and US. Or, Phil, do we already have anything like them somewhere? ------- wahjeh rolland nadjiwon ----- Original Message ----- From: phil cash cash To: ILAT at LISTSERV.ARIZONA.EDU Sent: Wednesday, October 19, 2005 1:01 PM Subject: [ILAT] Awards recognise Indigenous culture preservation (fwd) Wednesday, 19 October 2005, 12:10:48 AEST Awards recognise Indigenous culture preservation http://abc.net.au/message/news/stories/ms_news_1485716.htm People who have worked for the preservation of Pilbara Aboriginal language, culture and history in north-west Western Australia have had their efforts recognised at the Wangka Maya Pilbara Aboriginal Language Centre's first awards night. Wangka Maya manager Fran Haintz says it wanted to formally recognise people who have developed documentaries, photo albums and language databases. Ned Cheedy won the individual adult contribution to language maintenance, BHP Billiton was recognised as the business committed to cultural awareness training and the Jigalong community was recognised as the town working in partnership with Wangka Maya. -------------- next part -------------- An HTML attachment was scrubbed... URL: From cashcash at EMAIL.ARIZONA.EDU Wed Oct 19 17:38:39 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 19 Oct 2005 10:38:39 -0700 Subject: Losing the gift of tongues (fwd) Message-ID: Losing the gift of tongues C.J. Moore TUESDAY, OCTOBER 18, 2005 http://www.iht.com/articles/2005/10/18/opinion/edmoore.php LONDON On Sept. 20 last year, the news went round the world of the death of Yang Huan-yi, a resident of Jiangyong district in China's Hunan province. She was in her 90's. She had acquired fame, and not merely with a few academic linguists, as the last surviving woman who practiced from childhood in the Nushu system of writing. Nushu is not a language, but a recently discovered script developed over centuries by women in that remote provincial area as a means of sharing thoughts and feelings between close friends. It emerged from a long oral tradition of women's storytelling and performance. Fortunately, enough academic ink has been spent on the subject of Nushu to ensure a record survives of its 1,000 or so graphs and their phonetic relationship to local Chinese dialect. "Nushu country" has even become a tourist attraction, heightened by the misleading portrayal of Nushu as a "secret women's code" unreadable by men. But the case of Yang Huan-yi and Nushu evokes the wider troubling issue of language erosion and death. According to Unesco global studies, one language disappears on average every two weeks. Where, as with 80 percent of African tongues, there is no writing system at all, the survival of a language or dialect literally depends on the life of the speakers. Barbara F. Grimes, editor of the Ethnologue linguistic database, writing in 2001, reported there were around 450 tongues then in the last stages of extinction, dependent on a few elderly survivors for their existence. Some 50 or more languages may currently exist with only a single speaker. Unesco estimates that over 50 percent of the world's 6,000 or so documented tongues fall into the category of "endangered." Reasons for this linguistic decline range from natural disasters that severely reduce a population, to social neglect or downvaluing of a tongue or dialect. Attitudes play a role here, sometimes the simple fear of appearing unlettered. Even well-meaning literacy and education programs can be significant factors in the disappearance of a tongue. Where children are removed from their ethnic background to study elsewhere, as happened with rural communities of Scotland and Wales, and with indigenous peoples in the United States, Canada and Russia, they may grow to perceive their mother tongue as "backward" and disadvantaged. If parents, too, join in this shift of cultural perception, transmission from parent to child, the most vital factor of all in language survival, can be suspended or stopped forever. The question is often heard: But don't world relations and communication benefit if we all move toward global languages? Even if the march of globalization is unstoppable with its parallel homogenising effect on language, we still feel a strong sense of loss as linguistic variety diminishes. Why is that? A clue appears in the Unesco report, which says languages are not only "vehicles of value systems and of cultural expressions" but "constitute a determining factor in the identity of groups and individuals." The sacrifice of identity is a price too high to pay, and an unnecessary one. It has been shown that languages can be saved even from the brink of extinction. Speakers can be recorded, dictionaries and grammars compiled and educational means established for a new generation to revive a dying tongue. In Europe, we find effective strategies for the promotion of Basque, Catalan, Breton, Cornish, Gaelic, Irish and Romansch, to scratch only the linguistic surface of the continent. Elsewhere, Hawaiian, Maori, indigenous Mexican and other Latin American tongues have all prospered with the right attitudes and support with English or Spanish as a main language. Without language, there can be no understanding of ourselves, let alone of the world around us. So surely endangered languages merit at least the same attention and outcry as endangered species. From cashcash at EMAIL.ARIZONA.EDU Wed Oct 19 18:09:41 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 19 Oct 2005 11:09:41 -0700 Subject: Awards recognise Indigenous culture preservation (fwd) In-Reply-To: <001501c5d4d2$0dd41270$d30d6d18@Nadjiwon> Message-ID: Hi Rolland, I am not sure there is an avenue or forum that gives recognition to community contributions to language preservation and maintainance. I recall that ILI (Indigenous Languages Institute) in Santa Fe may be doing a bit of this recently but am not certain of this. But yes, community language advocates, speakers, & teachers should be recognized for the important work they do. It is certainly a great and a most life affirming act for communities to celebrate the great treasures they have: their speakers and language! Phil Cash Cash UofA Quoting Rolland Nadjiwon : > Now this is something we need rather than the glitzy hollywood style > aboriginal awards in both Canada and US. Or, Phil, do we already have > anything like them somewhere? > > ------- > wahjeh > rolland nadjiwon > > ----- Original Message ----- > From: phil cash cash > To: ILAT at LISTSERV.ARIZONA.EDU > Sent: Wednesday, October 19, 2005 1:01 PM > Subject: [ILAT] Awards recognise Indigenous culture preservation (fwd) > > > Wednesday, 19 October 2005, 12:10:48 AEST > > Awards recognise Indigenous culture preservation > http://abc.net.au/message/news/stories/ms_news_1485716.htm > > People who have worked for the preservation of Pilbara Aboriginal > language, culture and history in north-west Western Australia have had > their efforts recognised at the Wangka Maya Pilbara Aboriginal Language > Centre's first awards night. > > Wangka Maya manager Fran Haintz says it wanted to formally recognise > people who have developed documentaries, photo albums and language > databases. > > Ned Cheedy won the individual adult contribution to language > maintenance, BHP Billiton was recognised as the business committed to > cultural awareness training and the Jigalong community was recognised > as the town working in partnership with Wangka Maya. From anguksuar at YAHOO.COM Wed Oct 19 22:20:15 2005 From: anguksuar at YAHOO.COM (Richard LaFortune) Date: Wed, 19 Oct 2005 15:20:15 -0700 Subject: NTM Baptizes Over 100 In-Reply-To: Message-ID: These guys have been analyzed like some of the other groups for a few decades- this is what the venerated writer Norman Lewis wrote in his chronicle, The Missionaries (1988, Penguin, McGraw-Hill): "Although many of these had some pretension of missionary endeavour real power was divided between the Summer Institute of Linguistics and the New Tribes Mission, who virtually shared the continent between them. The SIL and NTM were interested only in tribal societies and were specially welcome in 'backward' Latin American countries governed under dictatorial regimes. Here missionaries were accorded the status of government officials and the missions given large tracts of land and contracts to 'settle and civilize' Indian tribes." p 11 ------------------------------------------------ Chavez bans missionary groupBy Guardian Unlimited / World news 03:41pm Venezuela's president, Hugo Chavez, gives out land titles in the state of Apure. Photograph: Leslie Mazoch/AP Venezuela’s leftwing president, Hugo Chavez, has ordered the expulsion of a US-based Christian missionary group he accuses of “violating” state sovereignty, writes Paul Lewis. “This is an irreversible decision that I have made,” he said yesterday in typically steadfast comments. “They will leave, and I don't care two hoots about the international consequences that this decision could bring. No more colonialism!” Mr Chavez - who came to power in 1998 casting himself as a revolutionary leader and champion of the poor, while critics claim has repressed political opposition - revealed his intentions to ban the evangelical group at a ceremony in the south-western Apure state in which he handed over land titles to indigenous groups. The organisation Mr Chavez intends to remove, New Tribes Mission, is, he suggests, spying on behalf of the CIA. Unfounded hearsay? Maybe. Then again, some believe the CIA was complicit in a failed coup against Mr Chavez in 2002. An investigation by the Observer that year indicated that Washington had indeed sanctioned the attempted overthrow. And just last month Chavez told ABC News’ Ted Koppel that he had seen evidence of US plans to invade Venezuela. Nita Zelenak, a spokeswoman at New Tribes Mission's headquarters in Sanford, today strongly denied any links to the CIA. The organisation has also posted a statement on its website expressing the hope that Mr Chavez will reconsider his decision. “New Tribes Mission is not and has never been connected in any way with any government agencies,” the group says, before urging followers to pray that Venezuelan missionaries “will have wisdom as they pursue further dialogue concerning this matter”. Conspiracy theories aside, the most likely explanation for Mr Chavez’s removal of US evangelists is altogether less dramatic. A friend, admirer and political ally of Cuba’s Fidel Castro, he has probably just seized on an opportunity to poke a well aimed political jab at his arch adversary, George Bush. Sparring between Caracas and Washington intensified this year when US broadcaster Pat Robertson suggested Mr Chavez should be assassinated. Last month, a ruling by a US immigration judge in Texas to block the deportation of Luis Posada Carriles - a former CIA operative wanted in Venezuela for trial over a Cuban airliner bombing that killed 73 people in 1976 - prompted fierce condemnation from Mr Chavez. The judge, William Abbott, argued that Posada faced the threat of torture in Venezuela, to which he responded by drawing attention to alleged human rights breaches at Guantanamo Bay. Cranking up the heat yet further at the UN summit in New York recently, Mr Chavez delivered an unflinchingly critical speech against what he said was Bush’s “imperialistic” administration. As Mr Chavez reportedly discovered, there is political capital to be gained – both at home and abroad – from replacing Fidel Castro as Latin America's loudest critic of the superpower to the north. And, as the Guardian’s correspondent Richard Gott, a Chavez enthusiast and author of a new book on the president explains, the maverick leader is well-attuned to reading popular sentiment in Latin America. Might the expulsion of US missionaries be just another move orchestrated to capitalise on anti-American sentiment? http://blogs.guardian.co.uk/news/archives/2005/10/14/chavez_bans_missionary_group.html ----------------------------------------- Chavez kicks out US CIA Christian evangelists: http://www.libertypost.org/cgi-bin/readart.cgi?ArtNum=112932&Disp=8 ----------------------------------------- --- phil cash cash wrote: > NTM Baptizes Over 100 from Unreached Indigenous > Tribe in Venezuela > > New Tribes Mission (NTM) an international > association of missionaries > concentrated on indigenous, unreached tribal groups > in the world > baptized more than 100 Macos in the Ventuare River > of Venezuela, on > Sunday, Sept. 11. > > 2038-01-18 19:14 > http://www.christianpost.com/article/missions/1789/section/ > > ntm.baptizes.over.100.from.unreached.indigenous.tribe.in.venezuela/ > > 1.htm > > Last week, over 100 indigenous people from a tribe > in Venezuela were > baptized by a tribal-focused mission organization. > > New Tribes Mission (NTM) an international > association of missionaries > concentrated on indigenous, unreached tribal groups > in the world > baptized more than 100 Macos in the Ventuare River > of Venezuela, on > Sunday, Sept. 11. > > I was just thrilled, NTM Nita Zelenak spokesperson > told the Christian > Post on Wednesday. That is what we are here for to > see that the gospel > goes out to people who dont have a chance to hear > it. > > According to NTM, the Maco people live in Southern > Venezuela in both > the jungle and savannah areas along the Ventuare > River. They survive by > planting gardens of jungle fruits and by fishing, > relying on fish and > yucca as their main source of nourishment. > > Prior to the arrival of NTM, the Macos had some > knowledge of > Christianity, learning from the Piaroa, one of > approximately 12 > surrounding villages around the Maco tribe. Yet > because of the language > barrier, the Maco only had a garbled understanding > of Christianity from > the knowledge they gained through the Piaroa. > > NTM had first presented the Gospel to the Piarao > village, and when NTM > missionaries started to evangelize in the Maco > village, they brought > believers from the Piarao tribe to help teach the > Maco tribe. > > Typically, Zelenak explained, we go in and we do > it (evangelize) for a > period after our missionaries have learned the > language and culture > well so that when they present the message they have > a good idea how it > will be understood and interpreted and they teach > accordingly. > > What we try to do is work ourselves out of a job, > she continued, so > initially a missionary is doing the teaching, but > after a while the > native leaders are doing the teaching, and as the > Bible is translated > into their language they can be reading and studying > on their own as > they grow in their understanding. > > The team of missionaries working with the Maco > tribe Davey and Marie > Jank, Joe and Jackie Bruce, Bruce and Cindy Higham, > Phyllis Gordon, and > Elivia Ulacio press toward the goal of seeing the > Maco form a self-run > church. They hope that the Macos will soon be able > to assume the > position of the missionaries and spread the Gospel > to other native > tribes. > > Our long term goal for the Macos is to see them > with a > well-established church where they are the leaders > and they are > reaching out to others, taking the gospel to others > first, groups > within their tribal groups and then to others beyond > their tribal > groups. > > Zelenak concluded her interview with the Christian > Post voicing NTMs > vision, goal, and mission when sharing the Gospel to > the unreached > tribal people of the world. > > There are so many people in the world today, it is > not that they > rejected Christianity, she said. They just dont know > it exist. > > I see our responsibility making that choice to > other people, we are > not out to make people believe something but just > let people know what > is available. > > Currently, NTM missionaries are officially > planting tribal churches in > more than 18 "Explore" countries and also involved > in vital support > roles including training and administration, supply > buying and Bible > translation. They also serve in nine other sending > countries including > Australia, Canada, Germany, South Korea, Malaysia, > New Zealand, > Singapore, the United Kingdom, and the United > States. > > > michelle at christianpost.com > > Copyright © 2005 The Christian Post. Click for > reprint information __________________________________ Yahoo! Mail - PC Magazine Editors' Choice 2005 http://mail.yahoo.com From anguksuar at YAHOO.COM Wed Oct 19 23:01:30 2005 From: anguksuar at YAHOO.COM (Richard LaFortune) Date: Wed, 19 Oct 2005 16:01:30 -0700 Subject: Minneapolis pre-K immersion coalition Message-ID: In case you missed this article in the star tribune. New life for dying language EAN HOPFENSPERGER, Star Tribune Last update: Print this storyE-mail this story Related content Audio: Sounds of teaching More Lifestyle stories Lifestyle You want what?! Face the music 5 ways to beat the draft Dollars & Sense: Giving memories new lease on life Page: 1 2 Cleone Thompson's mother was sent as a child to an Indian boarding school where she was hit with a ruler if she spoke Ojibwe. Seven decades later, Thompson is now part of an unusual experiment to breathe life back into the language her mother was punished for speaking. Thanks to a new federal grant, the young children she greets with the word "boozhoo" at the day care center she runs from her home in Minneapolis will be part of the first Indian-language immersion program in the nation for urban preschoolers. Thompson said that in about 10 years most of the elders on the reservations will be gone and there won't be anyone left who speaks the language. "That's why we've got to do this now," she said. Thompson's mother, Emma Fairbanks, now a frail 79-year-old, can hardly believe the turn of events. "I never thought it would come back," she said. "I was worried they [future generations] would forget their Indian ways." About 55,000 American Indians are enrolled in tribes in Minnesota. Roughly 3,000 are fully fluent Ojibwe speakers and about 30 are fully fluent in Dakota, according to estimates by the Grotto Foundation, which has focused much of its philanthropy on language revitalization. Many Indian people can say certain words and phrases, but few can carry on a conversation, community leaders say. It's part of the legacy of the boarding schools that American Indians were forced to attend for decades. "My parents didn't want me to speak Dakota; they were afraid for us," said Jennifer Bendickson. She is a program director at the Alliance of Early Childhood Professionals, which was awarded the federal grant to launch the preschools this month. "They would talk to each other in Dakota, but when we came in, they'd stop." While universities and tribal schools have offered language and culture classes over the years, new ideas are taking root across Minnesota. Dozens of people are attending night classes in Ojibwe and Dakota at "language tables" in schools and community centers. There's an Ojibwe immersion preschool in Leech Lake; Indigenous Language Symposiums are held annually. Specialized classes are sprouting up, including one that teaches Dakota to entire households -- as opposed to an individual -- in the Upper Sioux community. And University of Minnesota language students drive up to Canada on weekends this time of the year for an immersion experience harvesting wild rice and learning the accompanying vocabulary. Even so, much of the learning is being done piecemeal, said Margaret Boyer, executive director of the Alliance for Early Childhood Professionals. Research shows that immersion programs, from preschool to high school, are the best route to developing a core group students who are truly fluent, she said. "If you want to learn Spanish, you can go to South America," Boyer explained. "If you want to learn French, you go to France. But there's nowhere in the U.S. you can go and hear only Ojibwe or Dakota. So the best way to learn is immersion - and starting at a young age." These are Minnesota's first languages and saving them is saving an important piece of Minnesota heritage, say language activists. The word Minnesota, for example, is based on the Dakota word Mnisota which means "land where the water reflects the sky," said Neil McKay, University of Minnesota Dakota instructor. Values and a world view For Indian people, the language conveys the values and world view of their ancestors and their culture, said Gabrielle Strong, who oversees the Grotto Foundation's language program. For example, the word for family in Dakota means "the people who live in the same lodge" -- a much broader meaning than in English. A Dakota elder sat in front of several preschoolers at All Nations Child Care Center last week, with a backdrop of colorful drawings of eagles, wolves and other animals that long have been symbols in Indian cultures. "Today we're going to count numbers," he said to the little girls. "Ready?" The girls nodded and began chanting, "Wancha. Nunpa. Yamni. Topa. Zaptan." "Wahshte," said the teacher. "Good." For the next 15 minutes, the children practiced animal names, colors and the alphabet. By next year, those 15 minutes will grow to three hours, and the program will be conducted only in Dakota. Similar immersion programs will be launched at Four Directions Child Development Center and Cherish the Children Learning Center, as well as Thompson's home day care, called Nokomis Child Care. If all goes as planned, the first batch of tiny Dakota and Ojibwe speakers will graduate in three years. There's a ripple effect, said Boyer. Parents must take a class to learn the same materials as their children. The "language tables" have agreed to incorporate the children's weekly vocabulary. And people playing community bingo in the Phillips neighborhoods - where the immersion centers are - will hear the numbers yelled out in Dakota or Ojibwe, she said. "Our project rolls a lot of different things into one," said Boyer. "So all around the community, when people meet each other, they can use the same words." The model, said Boyer, hails from New Zealand, where the Maori Indians slowly brought back their language from near extinction. Hawaii used the same technique of immersion programs starting with preschoolers, with success, she said. That trend now is moving across the United States, she said. "We're one of the leaders," she said, referring to Minnesota. Dreaming of a revival The sheer dearth of fluent speakers, much less speakers who are skilled teachers, makes a full-blown language revitalization movement difficult, said community leaders. There's a distinct shortage of teaching materials such as books, music and tapes in Ojibwe and Dakota. At All Nations preschool, for example, the Dakota-language ABCs posted on the walls are hand-drawn letters with hand-drawn pictures. And there are no pretty preschool books or catchy kids' songs. In fact, Grammy award-winning musician Keith Secola has offered to record a CD of children's music that can be used in these and other pre-schools, said Boyer. Secola, an Ojibwe, even gave a mini-performance for the children at a park last weekend. The preschools -- and other language programs -- are likely to buy language materials from Canada, where language revitalization is about 10 years ahead of the U.S., said Dennis Jones, an Ojibwe language instructor at the University of Minnesota. About five years ago, the Canadian government, which also had forced its native children into boarding schools, issued a public apology, he said. It earmarked $365 million for language revitalization, money now being used to develop teaching materials and rekindle the country's first languages. Minnesota's language activists dream of seeing that happen here. They imagine the day when American Indians can click on the radio or TV, and find Ojibwe or Dakota programming; when street signs will be printed in native languages, when kids can get a video of "The Lion King" dubbed in a native language. "Right now there's a little flame we're fanning ever so gently," said Strong. "We're hoping it becomes a brushfire." __________________________________ Yahoo! Music Unlimited Access over 1 million songs. Try it free. http://music.yahoo.com/unlimited/ From mikinakn at SHAW.CA Thu Oct 20 17:38:56 2005 From: mikinakn at SHAW.CA (Rolland Nadjiwon) Date: Thu, 20 Oct 2005 13:38:56 -0400 Subject: Awards recognise Indigenous culture preservation Message-ID: Scott, thank you so much for that information. ------- wahjeh rolland nadjiwon ----- Original Message ----- From: Scott DeLancey To: ILAT at LISTSERV.ARIZONA.EDU Sent: Thursday, October 20, 2005 1:31 PM Subject: Re: [ILAT] Awards recognise Indigenous culture preservation On Wed, 19 Oct 2005, phil cash cash wrote: > I am not sure there is an avenue or forum that gives recognition to > community contributions to language preservation and maintainance. I Let me mention SSILA's Ken Hale Prize: The Ken Hale Prize is presented annually by SSILA in recognition of outstanding community language work and a deep commitment to the documentation, maintenance, promotion, and revitalization of indigenous languages in the Americas. The Prize (which carries a small monetary stipend and is not to be confused with the LSA's Kenneth Hale Book Award) honors those who strive to link the academic and community spheres in the spirit of Ken Hale. Recipients can range from native speakers and community-based linguists to academic specialists, and may include groups or organizations. No academic affiliation is necessary. Info & procedure for nominations are on the SSILA website , click on "SSILA Award Winners". SSILA is always eager for nominations for this recognition, especially of folks that we might not hear about through the linguistics social network. Scott DeLancey Department of Linguistics 1290 University of Oregon Eugene, OR 97403-1290, USA delancey at darkwing.uoregon.edu http://www.uoregon.edu/~delancey/prohp.html -------------- next part -------------- An HTML attachment was scrubbed... URL: From delancey at UOREGON.EDU Thu Oct 20 17:31:05 2005 From: delancey at UOREGON.EDU (Scott DeLancey) Date: Thu, 20 Oct 2005 10:31:05 -0700 Subject: Awards recognise Indigenous culture preservation Message-ID: On Wed, 19 Oct 2005, phil cash cash wrote: > I am not sure there is an avenue or forum that gives recognition to > community contributions to language preservation and maintainance. I Let me mention SSILA's Ken Hale Prize: The Ken Hale Prize is presented annually by SSILA in recognition of outstanding community language work and a deep commitment to the documentation, maintenance, promotion, and revitalization of indigenous languages in the Americas. The Prize (which carries a small monetary stipend and is not to be confused with the LSA's Kenneth Hale Book Award) honors those who strive to link the academic and community spheres in the spirit of Ken Hale. Recipients can range from native speakers and community-based linguists to academic specialists, and may include groups or organizations. No academic affiliation is necessary. Info & procedure for nominations are on the SSILA website , click on "SSILA Award Winners". SSILA is always eager for nominations for this recognition, especially of folks that we might not hear about through the linguistics social network. Scott DeLancey Department of Linguistics 1290 University of Oregon Eugene, OR 97403-1290, USA delancey at darkwing.uoregon.edu http://www.uoregon.edu/~delancey/prohp.html From cashcash at EMAIL.ARIZONA.EDU Fri Oct 21 15:02:31 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 21 Oct 2005 08:02:31 -0700 Subject: UNESCO Takes Historical Step Against Cultural Invasion (fwd) Message-ID: INTERNATIONAL 10.21.2005 Friday - ISTANBUL 17:57 UNESCO Takes Historical Step Against Cultural Invasion By Ali Ihsan Aydin Published: Thursday, October 20, 2005 zaman.com United Nations Educational, Scientific and Cultural Organization (UNESCO) is preparing to adopt an international convention to protect cultural diversity around the world. The convention envisages the exclusion of cultural products from the category of commercial goods and confers expansive rights to countries to enable them to protect their cultures. The document will be put to vote on October 20, Thursday, at a UNESCO general assembly in Paris. In a preliminary vote held last week, 151 countries supported the convention while only the US and Israel voted against it. To put an end to the cultural expansionism of powerful countries is set as another objective. If the draft convention comes to effect, it would be possible for states to impose restrictions on the imports of foreign cultural content and to subsidize the domestic cultural production. Turkey has dropped its reservations on the draft upon the European Union’s demand, adopting a joint-attitude with the Union and backing the convention, the approval of which is regarded as certain. The Convention on the Protection of the Diversity of Cultural Contents and Artistic Expressions, drawn up after a two-year process of extensive study and discussion, aims to end cultural expansionism of powerful countries in order to protect cultural diversity in the globe. The UNESCO charter envisages excluding cultural products such as movies, music records and artworks from the category of commercial goods and confers ample rights on countries to take measures to protect their cultures and languages. If the draft passes and comes into effect, then a country that signed it can impose limitations on the imports of Hollywood movies, force radios to broadcast a certain percentage of domestic musical content and impose high taxes on the imports of foreign cultural content. The United States, which has control over 80 percent of the culture industry as well as the cinema sector, is fighting “a diplomatic war” against the enterprise, which was pioneered by France and Canada two years ago. Although the US takes the position that cultures can best flourish in the free market economy, it opposes UNESCO’s interference in economic strategies with the argument that the World Trade Organization (WTO) is entitled to be involved in economic matters. The culture commission, however, took a vote on Monday, with 151 votes for the agreement. Only Israel took sides with the US against and Austria and Kiribati were the abstentions. US Secretary of State Condoleezza Rica reportedly wrote a letter to the UNESCO foreign ministers, threatening them with the US’s departure from the UNESCO. The Americans previously abandoned the organization in 1984 on the pretext of its being politicized, but then returned to the organization in 2003. The convention on cultural diversity is likely to be ratified at UNESCO’s 33rd general assembly meeting which opens this Friday. Then will start the ratification process of the convention in parliaments of the member states. For the document to come into force as in the status of an international agreement, the votes of at least 30 countries are required. The power of the convention will be dependent on how many countries will ratify it. The US has been reported to have launched initiatives to render the power of the convention limited and involved in a process of signing bilateral agreements with several countries before the convention comes into force. Even though the convention comes into effect among a limited number of countries, leading the cultural diversity initiative, France, and other countries struggling against American cultural hegemony will have obtained certain opportunities they have demanded. One of the most remarkable elements of cultural diversity UNESCO tries to protect is language. A total of 6,000 languages exist in the world according to UNESCO; however, 94 percent of the world population speaks only four percent of them. Fifty percent of these tongues are about to disappear. Ninety percent of them have no presence on the Internet. Cultural industries are dominated by only five countries in the world. Eighty-eight out of 185 countries have never produced any movies, even amateur ones, so far. Paris From cashcash at EMAIL.ARIZONA.EDU Sun Oct 23 16:50:19 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 23 Oct 2005 09:50:19 -0700 Subject: A rap song aims to save a rare Native language (fwd) Message-ID: A rap song aims to save a rare Native language MONICA LABELLE mlabelle at argusleader.com October 23, 2005 http://www.argusleader.com/apps/pbcs.dll/article?AID=/20051023/LIFE/510230348/1004/LIFE Dakota used to be a forbidden language among Native American youths. They could be punished if they spoke it. "When they went to different (English-speaking) schools, if they talked Dakota, they got beat," says Orsen Bernard, a Dakota who lives on the Sisseton-Wahpeton reservation. Bernard, 70, wants today's youths to know their Native language and take pride in it. He helps translate children's stories from English to Dakota and is part of the Association on American Indian Affairs' efforts to keep the language alive. The group recently added a rap song, "Wicozani Mitawa," or "My Life" to its growing stock of youth-oriented Dakota media. "It defines you as who you are," Bernard says of the importance of handing down his Native language. America's "melting pot" effect - the combination of countless cultures - threatens to drown this rare language, he says. "When you melt a bunch of stuff, do you know what comes on top? A lot of crud," Bernard says, laughing. His Dakota name, Iha Way Akapi, means "When you see him, he is always laughing." His grandma gave him the name when he was a small child. "That's the way I am," he says. Bernard knows others in his generation who didn't speak Dakota in English-speaking classrooms for fear of being beaten and ostracized. He says his 78-year-old brother still hesitates to speak the language around white people because he has painful memories of being shamed. "Our speakers are primarily elderly. Young teens and young adults don't always have opportunity to hear the language anymore," says Tammy DeCoteau, director of the AAIA's language program. But today's generation of Native American youths don't want the language to be shamed into oblivion. "We're trying to get the language where you wouldn't ordinarily see it through music or games, anywhere we can get their attention," she said. "I feel sad about it, just the thought of it," says Tim Laughter, 23, who created the music on the AAIA's recent rap song. "I hope that doesn't happen." The song gives him hope. "I have a strong feeling that if we try to get it out there more, I feel like we can accomplish something, strike a light in people's heads," says Laughter, of Crawfordsville. The rap's lyrics were written by Tristan Eastman. One of the song's messages, from the point of view of a young man who fights despair, is to embrace Native pride and stand up for traditional culture. "I am not the type of person to ever put on a fake smile / I don't feel but somehow I am cold / and at times my heart and soul aches." It is rapped in Dakota over an even beat. "The farther we get from our languages, the more confused our young people get about who they are and their place in the world," says William Harjo Lone Fight, president of Sisseton-Wahpeton College. "In our language is embedded the instruction on how we treat one another and how we survive." "The lyrics, in my mind, kind of speak about each individual's life around the reservation," Laughter says. "I think everyone can touch base with it on some level." More than 250 compact discs containing the song, recorded in late August, had been distributed free of charge as of early September to young people on the reservation, with its tribal headquarters at Agency Village near Sisseton. The sleeve of the CD has a translation so people might study it and become familiar with the language. "By doing this, we're saying, 'Hey, our Dakota words are just as good as any other language,' " Bernard says. Reach reporter Monica LaBelle at 977-3909. The Associated Press contributed to this report. From cashcash at EMAIL.ARIZONA.EDU Sun Oct 23 21:52:57 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 23 Oct 2005 14:52:57 -0700 Subject: LAN Newsletter No. 6 Message-ID: Dear ILAT members, You will find a nice set of useful technology information in the recent issue of the Language Archive Newsletter No. 6. Among other interesting things, there is a field tested review of Roland’s Edirol R-1 digital audio recorder. If you have not yet visited this site, take a look at some their earlier newsletters. All good reading. Language Archive Newsletter No. 6 http://www.mpi.nl/LAN/ later, Phil Cash Cash UofA From cashcash at EMAIL.ARIZONA.EDU Tue Oct 25 17:56:10 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 25 Oct 2005 10:56:10 -0700 Subject: ILAT update Message-ID: ILAT turns three! Indigenous Languages and Technology (ILAT) discussion list is an open forum for community language specialists, linguists, scholars, and students to discuss issues relating to the uses of technology in language revitalization efforts. Current Number of Subscribers: 185 Country Subscribers * ------- ----------- * Australia 7 * Bolivia 1 * Canada 2 * Fiji 1 * Great Britain 3 * Italy 1 * Mexico 1 * New Zealand 1 * USA 168 ILAT Webpage: http://projects.ltc.arizona.edu/gates/ilat.html LinguaList Mirror: http://www.linguistlist.org/lists/get-lists.html qe'ciyeew'yew' (Thank you) for your continuing interest in ILAT! Discussions are most welcome here. Phil Cash Cash University of Arizona list mngr From MiaKalish at LEARNINGFORPEOPLE.US Tue Oct 25 18:49:15 2005 From: MiaKalish at LEARNINGFORPEOPLE.US (Mia Kalish) Date: Tue, 25 Oct 2005 12:49:15 -0600 Subject: ILAT update In-Reply-To: <20051025105610.meww4gws8kogk48w@www.email.arizona.edu> Message-ID: Heeeeeeyyyyyyyyyyyyyyyyyy! Phil! Congrats! I can't believe it has been that long. I know it has, because I remember when ILAT started. . . where does the time go when we are having so much fun carrying little spoonfuls of hope and technology to stem the tsunami tide of language loss. By the way, I have a Flash movie simulation of the linguistic subtractive schooling agenda for non-English speakers. I finished the movies last night, but still need to get them on the web page. Will send the links in a day or two. Mia -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of phil cash cash Sent: Tuesday, October 25, 2005 11:56 AM To: ILAT at LISTSERV.ARIZONA.EDU Subject: [ILAT] ILAT update ILAT turns three! Indigenous Languages and Technology (ILAT) discussion list is an open forum for community language specialists, linguists, scholars, and students to discuss issues relating to the uses of technology in language revitalization efforts. Current Number of Subscribers: 185 Country Subscribers * ------- ----------- * Australia 7 * Bolivia 1 * Canada 2 * Fiji 1 * Great Britain 3 * Italy 1 * Mexico 1 * New Zealand 1 * USA 168 ILAT Webpage: http://projects.ltc.arizona.edu/gates/ilat.html LinguaList Mirror: http://www.linguistlist.org/lists/get-lists.html qe'ciyeew'yew' (Thank you) for your continuing interest in ILAT! Discussions are most welcome here. Phil Cash Cash University of Arizona list mngr From pasxapu at DAKOTACOM.NET Tue Oct 25 19:49:19 2005 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Tue, 25 Oct 2005 12:49:19 -0700 Subject: ILAT update In-Reply-To: <20051025105610.meww4gws8kogk48w@www.email.arizona.edu> Message-ID: my apologies... i mis-identified LinguistList as LinguaList, Phil On Oct 25, 2005, at 10:56 AM, phil cash cash wrote: > ILAT turns three! > > Indigenous Languages and Technology (ILAT) discussion list is an open > forum for community language specialists, linguists, scholars, and > students to discuss issues relating to the uses of technology in > language revitalization efforts. > > Current Number of Subscribers: 185 > > Country Subscribers > * ------- ----------- > * Australia 7 > * Bolivia 1 > * Canada 2 > * Fiji 1 > * Great Britain 3 > * Italy 1 > * Mexico 1 > * New Zealand 1 > * USA 168 > > ILAT Webpage: http://projects.ltc.arizona.edu/gates/ilat.html > LinguaList Mirror: http://www.linguistlist.org/lists/get-lists.html > > qe'ciyeew'yew' (Thank you) for your continuing interest in ILAT! > > Discussions are most welcome here. > > Phil Cash Cash > University of Arizona > list mngr > From jtucker at starband.net Tue Oct 25 19:49:33 2005 From: jtucker at starband.net (Jan Tucker) Date: Tue, 25 Oct 2005 15:49:33 -0400 Subject: ILAT update In-Reply-To: <20051025105610.meww4gws8kogk48w@www.email.arizona.edu> Message-ID: Phil, I stared out on the H-AmIndian listserver and moved to ILAT about a year ago, and am hooked now on the great information on language revitalization. I'm working hard to find a way to do something of value for language learners and teachers, and am inspired by all that is posted here. Also impressed with what is being done by those on this list. I can just take so much bad news about language loss. This listserver has balanced my view of language revitalization efforts and I've really enjoyed reading from the varied voices, promoting language learning. I'm still working on my website between my day job and will have something to share soon. I had to move to a new server, download a new version of free courseware, and I'm testing it and revising a demo Language Learning Resource Course for Cherokee. I'll share soon. My goal is to get people started using online courseware for supplementing other kinds of language learning and have a model for how they can develop a course. They should be able to put up a course that they completely control at minimum cost on their own website or server. This is what I've done. Just have to perfect it before I show it. Jan -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of phil cash cash Sent: Tuesday, October 25, 2005 1:56 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: [ILAT] ILAT update ILAT turns three! Indigenous Languages and Technology (ILAT) discussion list is an open forum for community language specialists, linguists, scholars, and students to discuss issues relating to the uses of technology in language revitalization efforts. Current Number of Subscribers: 185 Country Subscribers * ------- ----------- * Australia 7 * Bolivia 1 * Canada 2 * Fiji 1 * Great Britain 3 * Italy 1 * Mexico 1 * New Zealand 1 * USA 168 ILAT Webpage: http://projects.ltc.arizona.edu/gates/ilat.html LinguaList Mirror: http://www.linguistlist.org/lists/get-lists.html qe'ciyeew'yew' (Thank you) for your continuing interest in ILAT! Discussions are most welcome here. Phil Cash Cash University of Arizona list mngr From jtucker at starband.net Tue Oct 25 19:55:47 2005 From: jtucker at starband.net (Jan Tucker) Date: Tue, 25 Oct 2005 15:55:47 -0400 Subject: ILAT update In-Reply-To: <20051025184928.1AE983ACB@listserv.arizona.edu> Message-ID: Mia, I can't wait to see what you have developed. Jan -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of Mia Kalish Sent: Tuesday, October 25, 2005 2:49 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Re: [ILAT] ILAT update Heeeeeeyyyyyyyyyyyyyyyyyy! Phil! Congrats! I can't believe it has been that long. I know it has, because I remember when ILAT started. . . where does the time go when we are having so much fun carrying little spoonfuls of hope and technology to stem the tsunami tide of language loss. By the way, I have a Flash movie simulation of the linguistic subtractive schooling agenda for non-English speakers. I finished the movies last night, but still need to get them on the web page. Will send the links in a day or two. Mia -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of phil cash cash Sent: Tuesday, October 25, 2005 11:56 AM To: ILAT at LISTSERV.ARIZONA.EDU Subject: [ILAT] ILAT update ILAT turns three! Indigenous Languages and Technology (ILAT) discussion list is an open forum for community language specialists, linguists, scholars, and students to discuss issues relating to the uses of technology in language revitalization efforts. Current Number of Subscribers: 185 Country Subscribers * ------- ----------- * Australia 7 * Bolivia 1 * Canada 2 * Fiji 1 * Great Britain 3 * Italy 1 * Mexico 1 * New Zealand 1 * USA 168 ILAT Webpage: http://projects.ltc.arizona.edu/gates/ilat.html LinguaList Mirror: http://www.linguistlist.org/lists/get-lists.html qe'ciyeew'yew' (Thank you) for your continuing interest in ILAT! Discussions are most welcome here. Phil Cash Cash University of Arizona list mngr From cashcash at EMAIL.ARIZONA.EDU Tue Oct 25 20:05:51 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 25 Oct 2005 13:05:51 -0700 Subject: ILAT update In-Reply-To: Message-ID: Yes, we all look forward to your latest work Mia. Phil Quoting Jan Tucker : > Mia, I can't wait to see what you have developed. > > Jan > > -----Original Message----- > From: Indigenous Languages and Technology > [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of Mia Kalish > Sent: Tuesday, October 25, 2005 2:49 PM > To: ILAT at LISTSERV.ARIZONA.EDU > Subject: Re: [ILAT] ILAT update > > > Heeeeeeyyyyyyyyyyyyyyyyyy! Phil! > > Congrats! I can't believe it has been that long. I know it has, because I > remember when ILAT started. . . where does the time go when we are having > so much fun carrying little spoonfuls of hope and technology to stem the > tsunami tide of language loss. > > By the way, I have a Flash movie simulation of the linguistic subtractive > schooling agenda for non-English speakers. I finished the movies last night, > but still need to get them on the web page. Will send the links in a day or > two. > > Mia > > -----Original Message----- > From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] > On Behalf Of phil cash cash > Sent: Tuesday, October 25, 2005 11:56 AM > To: ILAT at LISTSERV.ARIZONA.EDU > Subject: [ILAT] ILAT update > > ILAT turns three! > > Indigenous Languages and Technology (ILAT) discussion list is an open > forum for community language specialists, linguists, scholars, and > students to discuss issues relating to the uses of technology in > language revitalization efforts. > > Current Number of Subscribers: 185 > > Country Subscribers > * ------- ----------- > * Australia 7 > * Bolivia 1 > * Canada 2 > * Fiji 1 > * Great Britain 3 > * Italy 1 > * Mexico 1 > * New Zealand 1 > * USA 168 > > ILAT Webpage: http://projects.ltc.arizona.edu/gates/ilat.html > LinguaList Mirror: http://www.linguistlist.org/lists/get-lists.html > > qe'ciyeew'yew' (Thank you) for your continuing interest in ILAT! > > Discussions are most welcome here. > > Phil Cash Cash > University of Arizona > list mngr From cashcash at EMAIL.ARIZONA.EDU Tue Oct 25 20:11:18 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 25 Oct 2005 13:11:18 -0700 Subject: ILAT update In-Reply-To: Message-ID: Thanks Jan for your willingness to share your work. I think your online course in Cherokee may be a first of this kind here in the US. Phil Quoting Jan Tucker : > Phil, I stared out on the H-AmIndian listserver and moved to ILAT > about a year ago, and am hooked now on the great information on > language revitalization. I'm working hard to find a way to do > something of value for language learners and teachers, and am > inspired by all that is posted here. Also impressed with what is > being done by those on this list. I can just take so much bad news > about language loss. This listserver has balanced my view of language > revitalization efforts and I've really enjoyed reading from the > varied voices, promoting language learning. > > I'm still working on my website between my day job and will have > something to share soon. I had to move to a new server, download a > new version of free courseware, and I'm testing it and revising a > demo Language Learning Resource Course for Cherokee. I'll share soon. > My goal is to get people started using online courseware for > supplementing other kinds of language learning and have a model for > how they can develop a course. They should be able to put up a course > that they completely control at minimum cost on their own website or > server. This is what I've done. Just have to perfect it before I show > it. > > Jan > > -----Original Message----- > From: Indigenous Languages and Technology > [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of phil cash cash > Sent: Tuesday, October 25, 2005 1:56 PM > To: ILAT at LISTSERV.ARIZONA.EDU > Subject: [ILAT] ILAT update > > > ILAT turns three! > > Indigenous Languages and Technology (ILAT) discussion list is an open > forum for community language specialists, linguists, scholars, and > students to discuss issues relating to the uses of technology in > language revitalization efforts. > > Current Number of Subscribers: 185 > > Country Subscribers > * ------- ----------- > * Australia 7 > * Bolivia 1 > * Canada 2 > * Fiji 1 > * Great Britain 3 > * Italy 1 > * Mexico 1 > * New Zealand 1 > * USA 168 > > ILAT Webpage: http://projects.ltc.arizona.edu/gates/ilat.html > LinguaList Mirror: http://www.linguistlist.org/lists/get-lists.html > > qe'ciyeew'yew' (Thank you) for your continuing interest in ILAT! > > Discussions are most welcome here. > > Phil Cash Cash > University of Arizona > list mngr From jtucker at starband.net Tue Oct 25 21:22:34 2005 From: jtucker at starband.net (Jan Tucker) Date: Tue, 25 Oct 2005 17:22:34 -0400 Subject: ILAT update In-Reply-To: <20051025131118.yjgg0ccg4csss0s0@www.email.arizona.edu> Message-ID: Phil, there is an online course for Cherokee I and II that is free at http://cherokee.org right now. Anyone can sign up for it. I'm taking Cherokee I now online. I go to class Monday and Wednesday at night and Ed Fields teaches us in a Shockwave or Flash video cast with a chat and slides and live question answer ability. He writes on the slides as he explains and stops to answer questions. What I'm making is a resource course to support this class with quizzes, links to the lessons and other materials to support the Cherokee I live course. I hope to be able to collaborate with those offering the live course as soon as I have perfected the support course. I'm letting students in now to give me feedback about what they'd like for study aids. Many want quizzes, and study materials, so I just downloaded Hotpototoes quiz maker and am putting up vocabulary flash cards, drop and drag vocabulary, and type in the gap sentences. I also made some matching pictures to vocabulary and am just experimenting with sound bites and other resources. I'd like to invite teachers in soon to develop their own resource courses to accompany live courses. I worry about getting ahead of my ability to help them get started, so I'm setting up a model first using Cherokee I. Then I'll invite others to come in and use my site and see if it has potential for helping them teach their language. Jan -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of phil cash cash Sent: Tuesday, October 25, 2005 4:11 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Re: [ILAT] ILAT update Thanks Jan for your willingness to share your work. I think your online course in Cherokee may be a first of this kind here in the US. Phil Quoting Jan Tucker : > Phil, I stared out on the H-AmIndian listserver and moved to ILAT > about a year ago, and am hooked now on the great information on > language revitalization. I'm working hard to find a way to do > something of value for language learners and teachers, and am > inspired by all that is posted here. Also impressed with what is > being done by those on this list. I can just take so much bad news > about language loss. This listserver has balanced my view of language > revitalization efforts and I've really enjoyed reading from the > varied voices, promoting language learning. > > I'm still working on my website between my day job and will have > something to share soon. I had to move to a new server, download a > new version of free courseware, and I'm testing it and revising a > demo Language Learning Resource Course for Cherokee. I'll share soon. > My goal is to get people started using online courseware for > supplementing other kinds of language learning and have a model for > how they can develop a course. They should be able to put up a course > that they completely control at minimum cost on their own website or > server. This is what I've done. Just have to perfect it before I show > it. > > Jan > > -----Original Message----- > From: Indigenous Languages and Technology > [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of phil cash cash > Sent: Tuesday, October 25, 2005 1:56 PM > To: ILAT at LISTSERV.ARIZONA.EDU > Subject: [ILAT] ILAT update > > > ILAT turns three! > > Indigenous Languages and Technology (ILAT) discussion list is an open > forum for community language specialists, linguists, scholars, and > students to discuss issues relating to the uses of technology in > language revitalization efforts. > > Current Number of Subscribers: 185 > > Country Subscribers > * ------- ----------- > * Australia 7 > * Bolivia 1 > * Canada 2 > * Fiji 1 > * Great Britain 3 > * Italy 1 > * Mexico 1 > * New Zealand 1 > * USA 168 > > ILAT Webpage: http://projects.ltc.arizona.edu/gates/ilat.html > LinguaList Mirror: http://www.linguistlist.org/lists/get-lists.html > > qe'ciyeew'yew' (Thank you) for your continuing interest in ILAT! > > Discussions are most welcome here. > > Phil Cash Cash > University of Arizona > list mngr From MiaKalish at LEARNINGFORPEOPLE.US Wed Oct 26 16:35:01 2005 From: MiaKalish at LEARNINGFORPEOPLE.US (Mia Kalish) Date: Wed, 26 Oct 2005 10:35:01 -0600 Subject: ILAT update In-Reply-To: <20051025130551.q1ess0gs088c4oo4@www.email.arizona.edu> Message-ID: Dear Phil & Jan, Thank you for your support. I have some things I learned last night to share, and I have a question, and then I have a serious issue to share. First, the thumbnail of last night's class activity. The sym represented the teaching effects documented in Angela Valenzuela's Subtractive Schooling. The task was to teach Numerals 1-10 and their English equivalents. There were 3 separate sim environments (operationalized in 3 separate .exe's): Monolingual Navajo; Bilingual Navajo/English, and Monolingual English. For Navajo resources, we used the very excellent Navajo numbers page made my Depree ShadowWalker and Delphine Tsinajinnie. Here is a link to the whole collection. It is really quite beautiful: http://www.redpony.us/lngg/navana.htm. There is sound, so make sure your speakers are on. Those teachers who started the sim with Navajo immersion, where they had to match the number numbers to the Navajo words, had a much greater understanding of the complexity and rich detail of the overall question than the group that started in the Monolingual English sim, first, had a hard time realizing that it was a replication sim rather than a teaching sim, and kept looking at the sim AS IF it were being used for teaching. No matter how many times I told them, and explained replication, that is, creating the environment that Valenzuela talked about, they couldn't grasp the concept. Those teams who worked in Navajo had a really good understanding of the replication. Then, we gave teams the opportunity to experience the alternate condition sims. We told the "Monolingual English first" team that we weren't going to tell them how to use the 2nd sym. They had finished early in the first task, and were feeling very full of themselves. So we gave them the opportunity to demonstrate their expertise. Fifteen minutes later, I came back and saw that their "student" in the post-test was showing the same results as in the pre-test. The teachers were saying, "She didn't learn anything". I said, "No, you didn't TEACH her anything." I pointed out to them that the results of the post-test were showing that the sim didn't think any teaching had been done. Now here are the interesting things. When, at the beginning of their work with the Monolingual Navajo sim, I pointed out the Resources link, they dutifully made a note of it, but conceptualized it as Something For The Student. They did not at any time conceive that the Resources had been put there for them as teachers to help with their Teaching. (This was a new insight for me.) Second, when they were trying to match numerals for the Navajo number words, it never occurred to them to question whether their correlations were correct. This, to me, was stunning. How can people try to teach bilingual children without wondering whether their own knowledge of what they are teaching is correct? Finally, when the post-test looked exactly the same as the pre-test, they blamed the student. Again, they never once thought that maybe they had done something wrong. Valenzuela's study looked a lot at how teachers' assumptions affected how they taught, and how they described and characterized their students. We saw it happen Right In Class. When I showed them how the sim actually worked, and what they had done wrong, they had the opportunity to examine their assumptions, and see where they had gone wrong. They had strong and interesting insights into the relationship between teaching and learning. So that's the thumbnail. Now for the posting question: In my sim, I used pictures of Navajo children from some of the teaching events here at my company. I don't want to put these pictures on the web, because I don't have publication permission. I had thought of maybe replacing the pictures with a picture of me when I was little. Now, I was a very cute child, (as children are), but I don't look like a Navajo child, and I think it would be very misleading. I could put some text that says "picture of child", but let's face it, text doesn't have the same impact as a child's face. In fact, it was the picture that swayed one team to be less harsh than their initial instincts prompted them. They said, "She looked so sweet, we couldn't . . . .". So does anyone have any suggestions as to what I might do? Maybe grownups have pictures of themselves as children that they might like to share, or we can all agree that I can use mine with appropriate disclaimers. What do people think? When I can resolve this issue, I will post the materials. :-) I just don't want to be rude and inconsiderate, you know? Finally, I am doing a project in Navajo Immersion Mathematics for my dissertation. I am really struggling here in New Mexico, at State, because we don't have any Navajo professors. We barely have any Ndn professors. One of my friends will help with the Navajo for the materials, and some people believe they know people who might be interested in the work. But this group might be the best place to ask: Is there anyone who would like to help with this kind of work? Someone who is Navajo and has maybe struggled with the complex issues of making things like Math and Science relevant for Navajo children without destroying their language and culture? The goal is to ground the mathematical ideas, some Navajo, some Indigenous from the Americas, and some European, in Navajo language and culture. Oh yes, and I am grounding my work in Lakoff and Nunez, Where Mathematics Comes From, Fauconnier and Turner's, Conceptual Blending Theory, and contextualizing both with Ethnomathematics and the writings of contemporary Ndn scholars. (Check out Sandy Grande; she is a Quecha Critical Race Theorist.) Thanks ahead for your help Mia -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of phil cash cash Sent: Tuesday, October 25, 2005 2:06 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Re: [ILAT] ILAT update Yes, we all look forward to your latest work Mia. Phil Quoting Jan Tucker : > Mia, I can't wait to see what you have developed. > > Jan > > -----Original Message----- > From: Indigenous Languages and Technology > [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of Mia Kalish > Sent: Tuesday, October 25, 2005 2:49 PM > To: ILAT at LISTSERV.ARIZONA.EDU > Subject: Re: [ILAT] ILAT update > > > Heeeeeeyyyyyyyyyyyyyyyyyy! Phil! > > Congrats! I can't believe it has been that long. I know it has, because I > remember when ILAT started. . . where does the time go when we are having > so much fun carrying little spoonfuls of hope and technology to stem the > tsunami tide of language loss. > > By the way, I have a Flash movie simulation of the linguistic subtractive > schooling agenda for non-English speakers. I finished the movies last night, > but still need to get them on the web page. Will send the links in a day or > two. > > Mia > > -----Original Message----- > From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] > On Behalf Of phil cash cash > Sent: Tuesday, October 25, 2005 11:56 AM > To: ILAT at LISTSERV.ARIZONA.EDU > Subject: [ILAT] ILAT update > > ILAT turns three! > > Indigenous Languages and Technology (ILAT) discussion list is an open > forum for community language specialists, linguists, scholars, and > students to discuss issues relating to the uses of technology in > language revitalization efforts. > > Current Number of Subscribers: 185 > > Country Subscribers > * ------- ----------- > * Australia 7 > * Bolivia 1 > * Canada 2 > * Fiji 1 > * Great Britain 3 > * Italy 1 > * Mexico 1 > * New Zealand 1 > * USA 168 > > ILAT Webpage: http://projects.ltc.arizona.edu/gates/ilat.html > LinguaList Mirror: http://www.linguistlist.org/lists/get-lists.html > > qe'ciyeew'yew' (Thank you) for your continuing interest in ILAT! > > Discussions are most welcome here. > > Phil Cash Cash > University of Arizona > list mngr From MiaKalish at LEARNINGFORPEOPLE.US Wed Oct 26 16:41:33 2005 From: MiaKalish at LEARNINGFORPEOPLE.US (Mia Kalish) Date: Wed, 26 Oct 2005 10:41:33 -0600 Subject: FW: preliminary report from the National Indian Education Association on No Child Left Behind Message-ID: This came in on one of my other lists. I thought people would be interested, and I left the routing information in case anyone is interested in ISGEM. Mia -----Original Message----- From: owner-isgem at nmsu.edu [mailto:owner-isgem at nmsu.edu] On Behalf Of Orey, Daniel C Sent: Wednesday, October 26, 2005 9:59 AM To: isgem at nmsu.edu Subject: ENC: preliminary report from the National Indian Education Association on No Child Left Behind fYI Daniel Clark Orey, PhD Pesquisador Visitante pelo CNPq Departamento de Matemática - ICEB Universidade Federal de Ouro Preto http://www.csus.edu/indiv/o/oreyd/ ________________________________ De: members at todos-math.org em nome de Julian Weissglass Enviada: qua 10/26/2005 8:00 Para: members at todos-math.org Assunto: preliminary report from the National Indian Education Association on No Child Left Behind Dear Folks, You can download a preliminary report from the National Indian Education Association on No Child Left Behind in Indian country from the web: http://www.niea.org/sa/uploads/policyissues/29.23.NIEANCLBreport_final2.pdf The report is based on eleven hearings meant to gather information on the impact of the No Child Left Behind Act of 2001 on American Indian, Alaska Native, and Native Hawaiian students. Some excerpts from the introduction and a section on the overview of the hearing: "There is an over all sense from the testimony that profound changes are underfoot in Native education and that the Native education community has only just begun to sense the impacts and dangers incumbent in both the intended and unintended consequences of the No Child Left Behind Statute upon the future of Native education. It is clear from the testimony that these changes to date have not included the Native voice. . . . Many witness identified what could generally be labeled the unintended consequences of the statute that has resulted in major disruptions to the education systems, that may fundamentally alter the education potential of schools while significantly and coincidentally narrowing the broad public purposes of schools. This later concern is most directly related to the impacts of the statute upon culturally based education including the use of culturally appropriate pedagogy and curriculum that is connected to the social, cultural, and linguistic heritage of the children, the role of Tribal governments and Native communities and parents in determining the education purposes of schools and the role of teachers, parents and community members in the education lives of Native students. . . . The focus on testing and accountability combined with insufficient funding has in the opinion of witnesses eliminated the ability of schools to focus on the broader public purposes education." -- Julian Weissglass Professor and Director, National Coalition for Equity in Education Department of Education University of California, Santa Barbara, Ca 93106-7090 Phone: 805-893-7722 Fax: 805-893-3026 email: weissglass at education.ucsb.edu web: http://ncee.education.ucsb.edu/ From jtucker at starband.net Wed Oct 26 17:45:58 2005 From: jtucker at starband.net (Jan Tucker) Date: Wed, 26 Oct 2005 13:45:58 -0400 Subject: ILAT update In-Reply-To: <20051026163506.039912012@listserv.arizona.edu> Message-ID: Mia, thanks for sharing, I loved the whole collection of sims link you shared. Your report of your class and teaching and learning was fascinating. I read with interest the reflections you shared on teaching and learning; what works and what doesn't, and who gets blamed when learning doesn't take place and why it happens. I think I learned that we spend little time learning how teachers use materials and maybe how valuable it is to observe the teachers and help them examine their assumptions about teaching and learning. Finally, in your post I thought about student feedback and how important it is to involve them in your teaching process or strategies. My courses are constantly experimental and I ask for feedback often to make sure I'm meeting their needs and keeping their interest. -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of Mia Kalish Sent: Wednesday, October 26, 2005 12:35 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Re: [ILAT] ILAT update Dear Phil & Jan, Thank you for your support. I have some things I learned last night to share, and I have a question, and then I have a serious issue to share. First, the thumbnail of last night's class activity. The sym represented the teaching effects documented in Angela Valenzuela's Subtractive Schooling. The task was to teach Numerals 1-10 and their English equivalents. There were 3 separate sim environments (operationalized in 3 separate .exe's): Monolingual Navajo; Bilingual Navajo/English, and Monolingual English. For Navajo resources, we used the very excellent Navajo numbers page made my Depree ShadowWalker and Delphine Tsinajinnie. Here is a link to the whole collection. It is really quite beautiful: http://www.redpony.us/lngg/navana.htm. There is sound, so make sure your speakers are on. Those teachers who started the sim with Navajo immersion, where they had to match the number numbers to the Navajo words, had a much greater understanding of the complexity and rich detail of the overall question than the group that started in the Monolingual English sim, first, had a hard time realizing that it was a replication sim rather than a teaching sim, and kept looking at the sim AS IF it were being used for teaching. No matter how many times I told them, and explained replication, that is, creating the environment that Valenzuela talked about, they couldn't grasp the concept. Those teams who worked in Navajo had a really good understanding of the replication. Then, we gave teams the opportunity to experience the alternate condition sims. We told the "Monolingual English first" team that we weren't going to tell them how to use the 2nd sym. They had finished early in the first task, and were feeling very full of themselves. So we gave them the opportunity to demonstrate their expertise. Fifteen minutes later, I came back and saw that their "student" in the post-test was showing the same results as in the pre-test. The teachers were saying, "She didn't learn anything". I said, "No, you didn't TEACH her anything." I pointed out to them that the results of the post-test were showing that the sim didn't think any teaching had been done. Now here are the interesting things. When, at the beginning of their work with the Monolingual Navajo sim, I pointed out the Resources link, they dutifully made a note of it, but conceptualized it as Something For The Student. They did not at any time conceive that the Resources had been put there for them as teachers to help with their Teaching. (This was a new insight for me.) Second, when they were trying to match numerals for the Navajo number words, it never occurred to them to question whether their correlations were correct. This, to me, was stunning. How can people try to teach bilingual children without wondering whether their own knowledge of what they are teaching is correct? Finally, when the post-test looked exactly the same as the pre-test, they blamed the student. Again, they never once thought that maybe they had done something wrong. Valenzuela's study looked a lot at how teachers' assumptions affected how they taught, and how they described and characterized their students. We saw it happen Right In Class. When I showed them how the sim actually worked, and what they had done wrong, they had the opportunity to examine their assumptions, and see where they had gone wrong. They had strong and interesting insights into the relationship between teaching and learning. So that's the thumbnail. Now for the posting question: In my sim, I used pictures of Navajo children from some of the teaching events here at my company. I don't want to put these pictures on the web, because I don't have publication permission. I had thought of maybe replacing the pictures with a picture of me when I was little. Now, I was a very cute child, (as children are), but I don't look like a Navajo child, and I think it would be very misleading. I could put some text that says "picture of child", but let's face it, text doesn't have the same impact as a child's face. In fact, it was the picture that swayed one team to be less harsh than their initial instincts prompted them. They said, "She looked so sweet, we couldn't . . . .". So does anyone have any suggestions as to what I might do? Maybe grownups have pictures of themselves as children that they might like to share, or we can all agree that I can use mine with appropriate disclaimers. What do people think? When I can resolve this issue, I will post the materials. :-) I just don't want to be rude and inconsiderate, you know? Finally, I am doing a project in Navajo Immersion Mathematics for my dissertation. I am really struggling here in New Mexico, at State, because we don't have any Navajo professors. We barely have any Ndn professors. One of my friends will help with the Navajo for the materials, and some people believe they know people who might be interested in the work. But this group might be the best place to ask: Is there anyone who would like to help with this kind of work? Someone who is Navajo and has maybe struggled with the complex issues of making things like Math and Science relevant for Navajo children without destroying their language and culture? The goal is to ground the mathematical ideas, some Navajo, some Indigenous from the Americas, and some European, in Navajo language and culture. Oh yes, and I am grounding my work in Lakoff and Nunez, Where Mathematics Comes From, Fauconnier and Turner's, Conceptual Blending Theory, and contextualizing both with Ethnomathematics and the writings of contemporary Ndn scholars. (Check out Sandy Grande; she is a Quecha Critical Race Theorist.) Thanks ahead for your help Mia -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of phil cash cash Sent: Tuesday, October 25, 2005 2:06 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Re: [ILAT] ILAT update Yes, we all look forward to your latest work Mia. Phil Quoting Jan Tucker : > Mia, I can't wait to see what you have developed. > > Jan > > -----Original Message----- > From: Indigenous Languages and Technology > [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of Mia Kalish > Sent: Tuesday, October 25, 2005 2:49 PM > To: ILAT at LISTSERV.ARIZONA.EDU > Subject: Re: [ILAT] ILAT update > > > Heeeeeeyyyyyyyyyyyyyyyyyy! Phil! > > Congrats! I can't believe it has been that long. I know it has, because I > remember when ILAT started. . . where does the time go when we are having > so much fun carrying little spoonfuls of hope and technology to stem the > tsunami tide of language loss. > > By the way, I have a Flash movie simulation of the linguistic subtractive > schooling agenda for non-English speakers. I finished the movies last night, > but still need to get them on the web page. Will send the links in a day or > two. > > Mia > > -----Original Message----- > From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] > On Behalf Of phil cash cash > Sent: Tuesday, October 25, 2005 11:56 AM > To: ILAT at LISTSERV.ARIZONA.EDU > Subject: [ILAT] ILAT update > > ILAT turns three! > > Indigenous Languages and Technology (ILAT) discussion list is an open > forum for community language specialists, linguists, scholars, and > students to discuss issues relating to the uses of technology in > language revitalization efforts. > > Current Number of Subscribers: 185 > > Country Subscribers > * ------- ----------- > * Australia 7 > * Bolivia 1 > * Canada 2 > * Fiji 1 > * Great Britain 3 > * Italy 1 > * Mexico 1 > * New Zealand 1 > * USA 168 > > ILAT Webpage: http://projects.ltc.arizona.edu/gates/ilat.html > LinguaList Mirror: http://www.linguistlist.org/lists/get-lists.html > > qe'ciyeew'yew' (Thank you) for your continuing interest in ILAT! > > Discussions are most welcome here. > > Phil Cash Cash > University of Arizona > list mngr From MiaKalish at LEARNINGFORPEOPLE.US Wed Oct 26 17:59:15 2005 From: MiaKalish at LEARNINGFORPEOPLE.US (Mia Kalish) Date: Wed, 26 Oct 2005 11:59:15 -0600 Subject: ILAT update In-Reply-To: Message-ID: Thanks, Jan, I'm so glad you found this helpful. I have always wondered why, Not in Psychology, Not in Education, and Not in Anthropology, do people ever examine the materials that are used for teaching. Maybe we can start a discourse that will get people thinking. And I'm glad you enjoyed the Red Pony sims for teaching. Those are specifically for revitalization. I'm sure if Depree and Delphine knew, they would be pleased. Mia -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of Jan Tucker Sent: Wednesday, October 26, 2005 11:46 AM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Re: [ILAT] ILAT update Mia, thanks for sharing, I loved the whole collection of sims link you shared. Your report of your class and teaching and learning was fascinating. I read with interest the reflections you shared on teaching and learning; what works and what doesn't, and who gets blamed when learning doesn't take place and why it happens. I think I learned that we spend little time learning how teachers use materials and maybe how valuable it is to observe the teachers and help them examine their assumptions about teaching and learning. Finally, in your post I thought about student feedback and how important it is to involve them in your teaching process or strategies. My courses are constantly experimental and I ask for feedback often to make sure I'm meeting their needs and keeping their interest. -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of Mia Kalish Sent: Wednesday, October 26, 2005 12:35 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Re: [ILAT] ILAT update Dear Phil & Jan, Thank you for your support. I have some things I learned last night to share, and I have a question, and then I have a serious issue to share. First, the thumbnail of last night's class activity. The sym represented the teaching effects documented in Angela Valenzuela's Subtractive Schooling. The task was to teach Numerals 1-10 and their English equivalents. There were 3 separate sim environments (operationalized in 3 separate .exe's): Monolingual Navajo; Bilingual Navajo/English, and Monolingual English. For Navajo resources, we used the very excellent Navajo numbers page made my Depree ShadowWalker and Delphine Tsinajinnie. Here is a link to the whole collection. It is really quite beautiful: http://www.redpony.us/lngg/navana.htm. There is sound, so make sure your speakers are on. Those teachers who started the sim with Navajo immersion, where they had to match the number numbers to the Navajo words, had a much greater understanding of the complexity and rich detail of the overall question than the group that started in the Monolingual English sim, first, had a hard time realizing that it was a replication sim rather than a teaching sim, and kept looking at the sim AS IF it were being used for teaching. No matter how many times I told them, and explained replication, that is, creating the environment that Valenzuela talked about, they couldn't grasp the concept. Those teams who worked in Navajo had a really good understanding of the replication. Then, we gave teams the opportunity to experience the alternate condition sims. We told the "Monolingual English first" team that we weren't going to tell them how to use the 2nd sym. They had finished early in the first task, and were feeling very full of themselves. So we gave them the opportunity to demonstrate their expertise. Fifteen minutes later, I came back and saw that their "student" in the post-test was showing the same results as in the pre-test. The teachers were saying, "She didn't learn anything". I said, "No, you didn't TEACH her anything." I pointed out to them that the results of the post-test were showing that the sim didn't think any teaching had been done. Now here are the interesting things. When, at the beginning of their work with the Monolingual Navajo sim, I pointed out the Resources link, they dutifully made a note of it, but conceptualized it as Something For The Student. They did not at any time conceive that the Resources had been put there for them as teachers to help with their Teaching. (This was a new insight for me.) Second, when they were trying to match numerals for the Navajo number words, it never occurred to them to question whether their correlations were correct. This, to me, was stunning. How can people try to teach bilingual children without wondering whether their own knowledge of what they are teaching is correct? Finally, when the post-test looked exactly the same as the pre-test, they blamed the student. Again, they never once thought that maybe they had done something wrong. Valenzuela's study looked a lot at how teachers' assumptions affected how they taught, and how they described and characterized their students. We saw it happen Right In Class. When I showed them how the sim actually worked, and what they had done wrong, they had the opportunity to examine their assumptions, and see where they had gone wrong. They had strong and interesting insights into the relationship between teaching and learning. So that's the thumbnail. Now for the posting question: In my sim, I used pictures of Navajo children from some of the teaching events here at my company. I don't want to put these pictures on the web, because I don't have publication permission. I had thought of maybe replacing the pictures with a picture of me when I was little. Now, I was a very cute child, (as children are), but I don't look like a Navajo child, and I think it would be very misleading. I could put some text that says "picture of child", but let's face it, text doesn't have the same impact as a child's face. In fact, it was the picture that swayed one team to be less harsh than their initial instincts prompted them. They said, "She looked so sweet, we couldn't . . . .". So does anyone have any suggestions as to what I might do? Maybe grownups have pictures of themselves as children that they might like to share, or we can all agree that I can use mine with appropriate disclaimers. What do people think? When I can resolve this issue, I will post the materials. :-) I just don't want to be rude and inconsiderate, you know? Finally, I am doing a project in Navajo Immersion Mathematics for my dissertation. I am really struggling here in New Mexico, at State, because we don't have any Navajo professors. We barely have any Ndn professors. One of my friends will help with the Navajo for the materials, and some people believe they know people who might be interested in the work. But this group might be the best place to ask: Is there anyone who would like to help with this kind of work? Someone who is Navajo and has maybe struggled with the complex issues of making things like Math and Science relevant for Navajo children without destroying their language and culture? The goal is to ground the mathematical ideas, some Navajo, some Indigenous from the Americas, and some European, in Navajo language and culture. Oh yes, and I am grounding my work in Lakoff and Nunez, Where Mathematics Comes From, Fauconnier and Turner's, Conceptual Blending Theory, and contextualizing both with Ethnomathematics and the writings of contemporary Ndn scholars. (Check out Sandy Grande; she is a Quecha Critical Race Theorist.) Thanks ahead for your help Mia -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of phil cash cash Sent: Tuesday, October 25, 2005 2:06 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Re: [ILAT] ILAT update Yes, we all look forward to your latest work Mia. Phil Quoting Jan Tucker : > Mia, I can't wait to see what you have developed. > > Jan > > -----Original Message----- > From: Indigenous Languages and Technology > [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of Mia Kalish > Sent: Tuesday, October 25, 2005 2:49 PM > To: ILAT at LISTSERV.ARIZONA.EDU > Subject: Re: [ILAT] ILAT update > > > Heeeeeeyyyyyyyyyyyyyyyyyy! Phil! > > Congrats! I can't believe it has been that long. I know it has, because I > remember when ILAT started. . . where does the time go when we are having > so much fun carrying little spoonfuls of hope and technology to stem the > tsunami tide of language loss. > > By the way, I have a Flash movie simulation of the linguistic subtractive > schooling agenda for non-English speakers. I finished the movies last night, > but still need to get them on the web page. Will send the links in a day or > two. > > Mia > > -----Original Message----- > From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] > On Behalf Of phil cash cash > Sent: Tuesday, October 25, 2005 11:56 AM > To: ILAT at LISTSERV.ARIZONA.EDU > Subject: [ILAT] ILAT update > > ILAT turns three! > > Indigenous Languages and Technology (ILAT) discussion list is an open > forum for community language specialists, linguists, scholars, and > students to discuss issues relating to the uses of technology in > language revitalization efforts. > > Current Number of Subscribers: 185 > > Country Subscribers > * ------- ----------- > * Australia 7 > * Bolivia 1 > * Canada 2 > * Fiji 1 > * Great Britain 3 > * Italy 1 > * Mexico 1 > * New Zealand 1 > * USA 168 > > ILAT Webpage: http://projects.ltc.arizona.edu/gates/ilat.html > LinguaList Mirror: http://www.linguistlist.org/lists/get-lists.html > > qe'ciyeew'yew' (Thank you) for your continuing interest in ILAT! > > Discussions are most welcome here. > > Phil Cash Cash > University of Arizona > list mngr From cashcash at EMAIL.ARIZONA.EDU Wed Oct 26 18:27:52 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 26 Oct 2005 11:27:52 -0700 Subject: Papua New Guinea Shoes The Way: Mother Tongue First, English Next! (fwd) Message-ID: PAPUA NEW GUINEA SHOWS THE WAY: MOTHER TONGUE FIRST, ENGLISH NEXT! http://www.starofmysore.com/main.asp?type=specialnews&item=1195 Papua New Guinea, a tiny country with population of just 45 lakhs, too is facing language problem similar to Karnataka. While a section of Kannadigas want the child to learn English from the first standard, the other section is opposed to it. This is the debate going on in Papua New Guinea too, where the Government gives prominence to local language upto a certain age and introduce English at a later stage, Dame Kidu, the only woman Minister of Papua New Guinea, talks about the success of the experiment of giving primacy to their mother tongue. By Nandini Srinivasan. While the three-language formula at the school level, has always been and continues to be a matter of controversy in our country, English continues to enchant and enamour all sections of the population. Vernacular languages are struggling to make their presence felt with different State Governments making relentless efforts to introduce the mother tongue at the primary level drawing flak from various quarters. The move has upset many parents who fear that their kids will be left out of the rat race without English. But, there are many other countries in the world, who have more number of languages than India has, but are successfully imparting education in their native language, introducing English only at the middle or high school level. One such country is Papua New Guinea, which has 800 languages. "If you do not educate your child in your language at the elementary level, there is imminent danger of denying your child the greatness and pride of your land. It is detrimental to force English at the cost of your language. English is necessary in today's world. It opens the doors to the world. But, it should be introduced slowly and at a stage when the child is familiar with its own language. Then, the children tend to understand and speak English much better!" Mrs. Dame Kidu, Minister for Community Development in Papua New Guinea, strongly feels so and she substantiates her statements with innumerable statistics from research work on multi-lingual education. In Mysore, to attend the 3-day 'India Workshop on Multi-lingual Education', being held at CIIL from yesterday, Mrs. Dame Kidu, the only woman Minister in her country, shared her views on the importance of mother tongue in elementary education and other aspects of education in a tete-a tete with SOM, at The Roost on Monday. Excerpts: Star of Mysore (SOM): How many languages does your country have? Dame Kidu ( DK) : 800. I think that's probably the largest number of languages any country has. We have a population of about 4.5 million , but 25 per cent of the world languages are spoken here. We have three official languages on paper. One is Motu, the native language, which is not used very much in official terms, English and Talk Pisin (a simpli-fied form of English). SOM: Since when has the vernacular language been introduced at the elementary level in schools in your country? DK: Earlier, the education system was underserving the purpose, with English being introduced at all levels. But since probably 1986, the importance of the native languages has been realised and we have been successful in implementing these languages at the elementary level. SOM: But wasn't it a deterrent? DK: No! I , like the other experts in the field, strongly believe that a child should begin to gather literary skills in his or her own language. Any other foreign language introduced at this level can only harm the child, as it understands only the sounds and never the meanings of a foreign language. English is necessary, but at a later stage, it slowly blends into the native language. SOM: At what stage is English introduced in your country? DK: At elementary (6 - 8 years), we have only the native language. This goes on up to grade 2 and 3 (9-11 years) and it is at grade 5 (11-15 years) that English is introduced. SOM: But don't the kids find it difficult to pick up? DK: No way! The bridging process should be effective and as they are adept at their own language, they pick up English very easily. In fact, my husband served as the Chief Justice of the country and he too learnt English at the same age. He was as good as any native speaker of English! It is imperative that children start their education in a language they understand and hear more often. SOM: In India, the child develops a complex if he or she doesn't know English! DK: Yes! In my country too, the situation was similar a few years back. Things have drastically changed now and for the better! This kind of segregation of 'non-English speaking' kids can have a very damaging effect on them. My daughter, a very brilliant kid, studied in her father's language. But when she had to learn English, during the 1970s, she was treated like a remedial student and made to feel that she was a 'dull student' just because she didn't know English! She is 33 and in spite of being an extremely intelligent young woman, still carries the complex with her! SOM: What are the advantages of knowing your language at such a young level? DK: Cultural identity! The child needs to know about its land, its culture and only then will a sense of pride and patriotism develops. How can a child be taught about this in a foreign language? It is its own language that will help him appreciate things better. In my country, the present day children know more about the land and its culture than their parents! The parents belonged to a 'English education' generation and were alienated from their roots. Now, they seem to realise the mistake and are keen to learn more about their land from their kids! Look at Australia! The indigenous generation of Australia are nowhere today, as they are so heavily influenced by the foreign language. SOM: But, isn't it difficult to cope with technical subjects if they don't know English? DK: Who said so? It is the reverse! In fact, a child who learns his mother tongue well, is so confident and capable that learning English is hardly any challenge. So, where is the problem? Research has shown that children who have had their basic education in their mother tongue are much better equipped to pick up any other lan-guage. The bridging should be appropriate. I learn that in China, kids who learnt Mandarin, perform much better in Maths! The transition from learning the native language and English should be smooth and that is what we need to focus upon. SOM: The 3-day workshop on Multi-lingual education, focuses on tribal education., where education for girls is also an important factor. How is the situation in your country? DK: The girls' education is slowly picking up. The dropout rates amongst girls are high for various cultural and physical reasons. But things are slowly changing now. SOM: The status of women? DK: Well, that depends on the various tribes. In communities, where there is a matriarchal system and the woman has rights over property, she is given a lot of respect. That's because she controls the distributionship of land. But in patriarchal communities, well there's a lot left to be desired! To get to the top position, an influential position, it is still a struggle for a woman. SOM: How do you feel being the only woman Minister in the cabinet? DK: I have never felt so powerless in my life!!! I was a teacher before and had control of the situation and did what I thought was right! The bureaucracy in our country functions slowly and the advocacy of awareness in the social area has to keep pace with that! I work in Community Development, where things need to move fast but it depends on so many factors! That's when I feel I'm absolutely powerless. I was more assertive and powerful as a teacher! SOM: Has being a woman made any difference? DK: "Well, like in any other part of the world, men don't much appreciate a woman with an opinion! It is difficult for them to digest that a woman can also think, and think better! Today, it is a world of knowledge and not a world of physical supremacy. It's a great equaliser and neither men nor women have the prerogative to claim they are superior. Maybe in the days of warriors, men were considered as superior because they used their physical powers to win wars and win bread. But no more! It's knowledge that rules the roost and if you are knowledgeable, you have the power ? forget about what gender you belong to?That's a fact that is still a little hard to digest for the men folk!! From cashcash at EMAIL.ARIZONA.EDU Wed Oct 26 18:30:18 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 26 Oct 2005 11:30:18 -0700 Subject: Thousands of Native children being left behind (fwd) Message-ID: Thousands of Native children being left behind NIEA holds its 36th convention in Denver DENVER CO RIcik St. Germaine 10/26/2005 http://www.nativetimes.com/index.asp?action=displayarticle&article_id=7153 Responding to a growing dissatisfaction from Indian educators who are complaining about damaging impediments from the No Child Left Behind legislation, the National Indian Education Association on October 6th launched a critical broadside at the federal education program with charges that it is actually causing more American Indian students to give up and drop out than it is helping. This is not a small and trivial matter, declared Dr. David Beaulieu, NIEA president, in his opening charge to the 2,000 delegates assembled at the Denver Convention Center, NCLB is so focused on punishing school failure rather than rewarding the many successes that our schools have achieved. In a rousing speech, interrupted at times with applause, Beaulieu cited the components of the federal program that are causing the most problems. The Indian voice is heard less and less in this discussion as the Native American community is only beginning to understand the impact, the consequences of [discord] between NCLB and Title 7 (the Indian Education Act programs), warned Beaulieu, as he described the testimony elicited in eleven field hearings sponsored by NIEA in sites from Washington, D.C. to Oklahoma City, Window Rock to Tacoma, and even Honolulu, Hawaii. Over two hundred American Indian tribal leaders and educators stepped forward with thoughtful testimony around the issues caused by the program, and even with praise for things that were working, according to Beaulieu. We need something different, he stated, with a focus and respect for the political sovereignty of Indian tribes. Beaulieu, who is a vocal advocate for programs that strengthen reading, math, and language arts achievement among Native children, called for a halt in blaming students for a schools failure. Kids are taking the blame for poor AYP scores and dont even want to come to school, he noted as he criticized the focus on testing and on classroom practice for the test. Theres a focus on the skill of reading and not what theyre reading, he continued, as he suggested there should be a love of reading because students are interested in what theyre reading. NCLB parts dont fit, he continued, with major disruptions in our schools that directly impact on Native culture based education. Beaulieu released one thousand copies of the summary report from the NIEA field hearings that were strategically held throughout Indian country, because the U.S. Department of Education was selectively inviting proponents of NCLB to their field hearings, quashing parts of testimony that were negative. The NIEA Convention was held in Denver during October 6-9 with dozens of forum and workshops ranging from best practices and innovative strategies in early childhood education through K-12 and higher education school and program issues that serve American Indian communities. Rick St. Germaine is a school reform and school leader trainer who has worked in the past fourteen years with over 80 schools, most of them Bureau of Indian Affairs and tribal. He is a former tribal chairman, school superintendent, and professor of education. Rick can be reached at stgermainerick at aol.com From cashcash at EMAIL.ARIZONA.EDU Wed Oct 26 18:34:31 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 26 Oct 2005 11:34:31 -0700 Subject: More Than Half of All Languages in the World Are in Danger of Disappearing (fwd) Message-ID: More Than Half of All Languages in the World Are in Danger of Disappearing Written by Marilyn Christiano 25 October 2005 http://www.voanews.com/specialenglish/2005-10-25-voa1.cfm (MUSIC) VOICE ONE: I’m Steve Ember. VOICE TWO: And I’m Faith Lapidus with Explorations in VOA Special English. Today we tell about the loss of languages and attempts to save them. (MUSIC) VOICE ONE: About six thousand languages are spoken in the world today. But experts estimate that more than half of them are in danger of disappearing. The endangered languages are spoken by some older members of native groups, but not used for everyday life by younger members. As the old people die, the language dies with them. VOICE TWO: Until recently, most people were not worried about the loss of languages. There was much more concern about the loss of different kinds of plants and animals. Now, scientists, cultural experts and many other people are concerned about protecting the different languages in the world. They know that when a language is lost, the culture and much of the knowledge of the native community may be lost with it. Languages are the means by which people seek to explain the world they live in. Information about the natural world, such as plants that can be used to heal, often is lost when the language dies. Some experts say the death of any language is a loss for everyone, not just for the native people who once spoke it. (MUSIC) VOICE ONE: During the last century, government suppression of native languages was common around the world, including the United States. In eighteen sixty-eight, Ulysses S. Grant appointed a federal committee to try to make peace with American Indian tribes. The tribes were fighting to protect their lands. The committee decided that language differences were the problem. It said that all people in the United States should speak the same language so they would think the same way. It said American Indian children should be taken from their homes and sent to live in government boarding schools where they would speak only English. The federal government established its first boarding school for American Indian children in eighteen seventy-nine. Children were punished if they spoke their native languages. For fifty years, thousands of Native American children were sent to these schools to live, work and be educated in English. By the late nineteen thirties, many of the schools had closed. But their effects on American Indian languages continued. VOICE TWO: In the nineteen sixties, interest in saving native cultures and languages grew. Government policies changed. By nineteen sixty-eight, the American government helped start some of the first tribal language programs in the public school system. In nineteen ninety, a Native American organization reported to Congress about the importance of saving and using tribal languages. It said information about the past and about spiritual, ceremonial and natural worlds is passed on through spoken language. Without the language, the group said, a culture can be damaged beyond repair. That year the United States Congress passed the Native American Languages Act. It established a federal policy aimed at saving the languages of American Indian tribes. But the years of government attempts to force American Indians to speak English meant many tribal languages were in danger or dead. VOICE ONE: Government suppression is not the only reason languages are lost around the world. Younger people leave their native communities to get jobs in cities where they use only the language of the majority. Wars, floods, lack of rain, or loss of land to development can force members of a community to leave their traditional homelands. They flee to other countries to live with speakers of other languages. And in recent years, television, movies and the Internet have made English a worldwide language of communication. (MUSIC) VOICE TWO: The United Nations Education Scientific and Cultural Organization is trying to solve this problem. It has been taking steps to develop international policies to support native cultures and save endangered languages. In two thousand one, Unesco passed the Universal Declaration on Cultural Diversity. It has several goals: To protect all languages. To support the use and teaching of native languages at all levels of education. And to help provide other languages on the Internet. VOICE ONE: Unesco has a new project to help save languages. It is called the Register of Good Practices in Language Preservation. It is collecting reports of successful experiences of communities in creating new speakers of their languages. These include developing school programs, training teachers, creating pride in a community and developing computer programs in a native language. The information gathered will be shared through the Internet. VOICE TWO: The Indigenous Language Institute is a center in the United States for efforts to save native languages. It began in nineteen ninety-two. The headquarters of the institute is in Albuquerque, New Mexico. Inee Slaughter is the director of the organization. Miz Slaughter says the guiding principle of the institute is to help create speakers of native languages. Miz Slaughter says a language is not a living language unless it is spoken. She says the Indigenous Language Institute must act quickly because within ten years it may be impossible to save many of the languages. Speakers of native languages are dying faster than new speakers are learning the language. VOICE ONE: The Indigenous Language Institute has worked with about one hundred tribes to help them find ways to keep their languages alive. Miz Slaughter says the institute is reaching out to all tribes through its Internet Web site, www.indigenous-language.org. On the Web site, there are examples of successful language programs, reports about conferences and links to other organizations working to save languages. VOICE TWO: One of the Indigenous Language Institute’s projects is the publication of a series of books called “Awakening Our Languages.” A team of tribal language experts visited fifty-four tribes in the United States. The team wanted to find out how many members of the tribe spoke the native language and what was being done to increase the number of speakers. Information about successful programs and methods of teaching languages are included in the series. Another project is the Language Materials Development Center. Experts are developing and testing language materials as models for communities to use. The institute is also providing technical training so Native language speakers can use computers as tools for teaching languages. (MUSIC) VOICE ONE: Experts are trying many methods to increase speakers of endangered languages. Some projects are small. For example, a language speaker and a learner meet every day for an hour to talk. Other projects are large, such as schools where students are taught only in their native language. Miz Slaughter says that one success story is in the American state of Hawaii. In nineteen eighty-three Native Hawaiians began to teach their own language to very young children. They started creating an immersion school where only the Hawaiian language would be used. The idea was based on a school established by the Maori people in New Zealand. VOICE TWO: Hawaii’s Punana Leo or “language nest” project began with a group of young children in pre-school. Now there are eleven pre-schools in the Punana Leo project. And there are several schools where students from ages three to eighteen are taught all subjects in Hawaiian. When the project began, fewer than fifty children in Hawaii spoke Hawaiian. Today, almost two thousand children are able to speak their native language. Parents of the students are very involved in the Punana Leo schools. Some of them are learning the language along with their children so they can speak Hawaiian at home. Miz Slaughter says family involvement is important so the language is used outside of the school walls. A language needs to be used and spoken in all activities of everyday life to be alive in the future. (MUSIC) VOICE ONE: This program was written by Marilyn Christiano. It was produced by Mario Ritter. I’m Steve Ember. VOICE TWO: And I’m Faith Lapidus. Join us again next week for EXPLORATIONS in VOA Special English. From cashcash at EMAIL.ARIZONA.EDU Wed Oct 26 18:36:57 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 26 Oct 2005 11:36:57 -0700 Subject: Tribes set to host open house Tuesday (fwd) Message-ID: Tribes set to host open house Tuesday By the East Oregonian http://www.eastoregonian.info/main.asp?SectionID=13&SubSectionID=48&ArticleID=45093&TM=68384.14 MISSION The Confederated Tribes of the Umatilla Indian Reservations Language Program and Cultural Resources Protection Program will host an open house from 7:30 a.m. to 7 p.m. Tuesday at the Longhouse. Refreshments will be served throughout the day and lunch will be served beginning at 11:30 a.m. The open house will give the community the opportunity to meet master language teachers, apprentices, the Language Program coordinator and to learn about the master-apprentice projects. Projects partner elders speak tribal languages with other CTUIR members so they can learn, listen and understand the languages. The public is welcome to review the texts completed by the tribal linguist and learn about the Cultural Resources Protection program. The CTUIR Education Department has received grants for preserving and maintaining the tribes three languages: Cayuse/Nez Perce, Umatilla and Walla Walla. The Nathan and Violet David Foundation awarded $30,000 to fund a pilot master-apprentice program. The two apprentices Jeremiah Farrow and Linda Sampson are paired with tribal elders to learn, listen and speak the Walla Walla language directly from Master Speakers Edith McCloud and Cecelia Bearchum. The Lannan Foundation awarded $30,000 to fund three master-apprentice teams for three months. From cashcash at EMAIL.ARIZONA.EDU Wed Oct 26 18:49:37 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 26 Oct 2005 11:49:37 -0700 Subject: Venezuela debates the expulsion of a mission agency (fwd) Message-ID: Venezuela debates the expulsion of a mission agency. October 25, 2005 http://www.mnnonline.org/article/7902 Venezuela (MNN)--Venzuela's president, Hugo Chavez has been asked to reconsider his ouster of New Tribes Mission. The U.S. ambassador has offered to mediate discussions between NTM and Venezuela. Media reports are now listing the accusations against the group. They range anywhere from ties to evangelist Pat Robertson, to CIA covert operations to greedy missionaries. But New Tribe's Nita Zelenak says the thrust of the accusations they're hearing are actually a rehash of thirty years ago. "There were a number of things that New Tribes was accused of doing. The government went in and investigated, and we were exonerated of all the accusations. They were proved to be false." It's an obvious hack job. Zelenak says, "Someone has gone back in there and pulled all those accusations up but they're not bringing up the government investigation that said they were false." So, NTM officials now face dismounting a campaign of misinformation. Zelenak says they're hoping for a chance to talk to Chavez and show him what their real work has been over the last 59 years. Their focus, she says, has always been helping the indigenous people. "We go in, learn their language, learn their culture, teach literacy, teach the Bible, translate the Bible, that type of thing. We also do community development, but we're in no way involved with any government agency." As the investigation continues, please pray for their future outreach in Venezuela. From cashcash at EMAIL.ARIZONA.EDU Wed Oct 26 18:57:01 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 26 Oct 2005 11:57:01 -0700 Subject: Venezuela debates the expulsion of a mission agency (fwd) In-Reply-To: <20051026114937.hgzb44kckw8wow00@www.email.arizona.edu> Message-ID: fyi, here is a more detailed commentary on the situation in Venezuela... Venezuela’s War of Religion Monday, Oct 24, 2005 http://www.venezuelanalysis.com/articles.php?artno=1584 Phil From cashcash at EMAIL.ARIZONA.EDU Thu Oct 27 17:17:54 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 27 Oct 2005 10:17:54 -0700 Subject: Keeping their language alive (fwd) Message-ID: Keeping their language alive By MelissaNelson Saanich News contributor Oct 26 2005 http://www.saanichnews.com/portals-code/list.cgi?paper=28&cat=23&id=517156&more= UVic program revitalizes First Nations' languages Virginia Thomas is working hard to help revive her language. A member of the Tsawout Band, Thomas is participating in a new UVic program intended to help reverse the loss of aboriginal languages. The 35-year-old is also being mentored as a language-teacher-in-training at the Saanich Tribal School. Her goal is to become a certified Sencoten instructor. "The language helps us identify ourselves as Saanich people," says Thomas. "Place names, family names are all in Sencoten. My culture is important to me, and I really want to understand that." The Certificate Program in Aboriginal Language Revitalization, a partnership between UVic and the En'owkin Centre in Penticton, is the first of its kind in B.C. Through a combination of summer intensives and electives, it teaches a range of strategies for reviving threatened languages, from offering language classes to developing community programs that ensure a language is used regularly. Twelve students, including Thomas, participated in this summer's inaugural session. "Language is central to cultural identity and strength," says Joy Davis, Director of Cultural Management Programs at UVic. "This program came about because we recognized that languages are in crisis, and that we have the capacity to help." According to the First People's Heritage, Language and Culture Council, all 41 aboriginal languages in B.C. fall within the endangered category. A language is classified as endangered when there are less than 200 fluent speakers. Thomas says Sencoten has been taught on her reserve since the 1980s. Despite the hard work of many people committed to preserving the language, there's still more to do to make it an integral part of community life. Thomas took lessons in school, but didn't speak it at home. She says she's not fluent. This winter, UVic has partnered with the Saanich Native Heritage Society and the Cowichan Tribes to offer language courses in both communities, for community members and UVic students. Community members are now eligible to gain qualifying student status at UVic, allowing them to earn credit for the courses for the first time. Thomas will put the Sencoten course towards her revitalization certificate. She says she's honoured to be part of the program and the teaching at the tribal school. "I've learned so much about the importance of our language," says Thomas. "It's deepened my passion to learn it and share it with the children." From cashcash at EMAIL.ARIZONA.EDU Thu Oct 27 17:32:46 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 27 Oct 2005 10:32:46 -0700 Subject: 2006 Calendar Showcases Navajo Language (fwd) Message-ID: Press Release Source: Salina Bookshelf, Inc. 2006 Calendar Showcases Navajo Language Wednesday October 26, 8:40 pm ET http://biz.yahoo.com/prnews/051026/law145.html?.v=1 FLAGSTAFF, Ariz., Oct. 26 /PRNewswire/ -- Salina Bookshelf, Inc. is known for producing quality children's books on the Navajo culture and language. However, with this month's release of their inaugural calendar, Salina Bookshelf, Inc. is expanding and diversifying their line of products. Published in Navajo and English, this calendar is certain to intrigue everyone in the home and office. Northern Arizona University professor Evangeline Parsons Yazzie has been instrumental in producing the bilingual Navajo/English 2006 calendar. Knowing the importance of preserving the language of her elders, Dr. Parsons Yazzie translated all months, days of the week, holidays, and moon cycles in Navajo and English. Additionally, important Navajo dates, such as Treaty Day, are indicated. The 2006 Bilingual Calendar features artwork from bilingual Navajo/English children's books. Each month contains an illustration from one of the books, and includes appropriate quotes from the story. Featured artists include Baje Whitethorne, Sr.; Irving Toddy, and Kendrick Benally. The 2006 Bilingual Calendar is a publication of Salina Bookshelf, Inc., a Navajo language publishing company in Flagstaff, Arizona. Their mission is to portray traditional language and culture and to make that knowledge accessible to abroad spectrum of curious minds. If you would like to learn more about obtaining a calendar for your home or office, please contact Audrey Tsosie at 877-527-0070 extension 515 or visit www.salinabookshelf.com From cashcash at EMAIL.ARIZONA.EDU Thu Oct 27 17:45:02 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 27 Oct 2005 10:45:02 -0700 Subject: Rumors: Bible translators were mining national resources and spying for the CIA (fwd link) Message-ID: Published: Thursday, October 27, 2005 Bylined to: Deann Alford Rumors: Bible translators were mining national resources and spying for the CIA Christianity Today's Deann Alford writes: If anti-Americanism was running high in Latin America, disdain for missionaries had soared. Missionaries, one leader said, were Yankee imperialists, "an affront to the indigenous communities and to our national sovereignty." http://www.vheadline.com/readnews.asp?id=46558 From mona at ALLIESMEDIAART.COM Thu Oct 27 20:59:53 2005 From: mona at ALLIESMEDIAART.COM (Smith) Date: Thu, 27 Oct 2005 15:59:53 -0500 Subject: Download songs in Native languages for teaching, enjoying... Message-ID: I'm very happy to announce that single songs, or the whole CD that we produced a while back can now be downloaded online! _____________ FROM THE SKY: Stories from Native America in Song. Georgia Wettlin-Larsen sings. NOW available for download. 10 native languages, 13 stories in song. Download YOUR language! Download the album, download a single song. Available on ITUNES, MSN Music and many other download services. http://www.apple.com/itunes/ (PC and MAC) http://www.napster.com (PC only) http://www.playindies.com/ or find out more about the CD and buy the album at http://cdbaby.com/cd/gwlarsen FROM THE SKY: Stories in Song from Native North America is a compilation of 13 captivating songs from diverse Native American traditions. Sung beautifully in Native languages, these songs combine the vocal talents of Georgia Wettlin-Larsen with the sounds of nature - thunder, water, birds - to tell enchanting stories. Many of these songs echo the voices of vivid animal characters: Blue Jay, the Prairie Dog People, Old Crawfish Woman. Others capture small but meaningful moments that all listeners will recognize from their own lives, from children at play to the parting of loved ones. 1. Wake Up Song (Cree) 2. Blue Jay Song (Athabascan) 3. Ice Cream Making Song (Inuit) 4. Tsa-Do (Kiowa) 5. Shanaley (Dine) 6. Hand Game Song (Otoe-Commanche) 7. Bird Dance (Cocopah) 8. Eisebun (Ojibwe) 9. Love Song (Ojibwe) 10. Inkpataya (Dakota/Lakota/Nakota) 11. Lullaby (Zuni) 12. Lullaby (Ojibwe) 13. Sunrise (Zuni) -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 3007 bytes Desc: not available URL: From MiaKalish at LEARNINGFORPEOPLE.US Thu Oct 27 21:07:20 2005 From: MiaKalish at LEARNINGFORPEOPLE.US (Mia Kalish) Date: Thu, 27 Oct 2005 15:07:20 -0600 Subject: Download songs in Native languages for teaching, enjoying... In-Reply-To: <31c659a80581f435ebbc776a9f25020c@alliesmediaart.com> Message-ID: Hi, Mona, Can we get a copy Without downloading? :-) Mia _____ From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of Smith Sent: Thursday, October 27, 2005 3:00 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: [ILAT] Download songs in Native languages for teaching, enjoying... I'm very happy to announce that single songs, or the whole CD that we produced a while back can now be downloaded online! _____________ FROM THE SKY: Stories from Native America in Song. Georgia Wettlin-Larsen sings. NOW available for download. 10 native languages, 13 stories in song. Download YOUR language! Download the album, download a single song. Available on ITUNES, MSN Music and many other download services. http://www.apple.com/itunes/ (PC and MAC) http://www.napster.com (PC only) http://www.playindies.com/ or find out more about the CD and buy the album at http://cdbaby.com/cd/gwlarsen FROM THE SKY: Stories in Song from Native North America is a compilation of 13 captivating songs from diverse Native American traditions. Sung beautifully in Native languages, these songs combine the vocal talents of Georgia Wettlin-Larsen with the sounds of nature - thunder, water, birds - to tell enchanting stories. Many of these songs echo the voices of vivid animal characters: Blue Jay, the Prairie Dog People, Old Crawfish Woman. Others capture small but meaningful moments that all listeners will recognize from their own lives, from children at play to the parting of loved ones. 1. Wake Up Song (Cree) 2. Blue Jay Song (Athabascan) 3. Ice Cream Making Song (Inuit) 4. Tsa-Do (Kiowa) 5. Shanaley (Dine) 6. Hand Game Song (Otoe-Commanche) 7. Bird Dance (Cocopah) 8. Eisebun (Ojibwe) 9. Love Song (Ojibwe) 10. Inkpataya (Dakota/Lakota/Nakota) 11. Lullaby (Zuni) 12. Lullaby (Ojibwe) 13. Sunrise (Zuni) -------------- next part -------------- An HTML attachment was scrubbed... URL: From mona at ALLIESMEDIAART.COM Fri Oct 28 14:51:57 2005 From: mona at ALLIESMEDIAART.COM (Smith) Date: Fri, 28 Oct 2005 09:51:57 -0500 Subject: Download songs in Native languages for teaching, enjoying... In-Reply-To: <20051027210733.9BB815EC7@listserv.arizona.edu> Message-ID: The CD can be ordered at http://cdbaby.com/cd/gwlarsen. CDBaby also has info on the music and on Georgia... On Oct 27, 2005, at 4:07 PM, Mia Kalish wrote: > http://cdbaby.com/cd/gwlarsen "And those who were seen dancing were thought to be insane by those who could not hear the music." - Friedrich Wilhelm Nietzsche -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 521 bytes Desc: not available URL: From andrekar at NCIDC.ORG Fri Oct 28 19:24:51 2005 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Fri, 28 Oct 2005 12:24:51 -0700 Subject: Translator Message-ID: http://olive.newsok.com/Repository/ml.asp? Ref=RE9LLzIwMDUvMDcvMjkjQXIwMTcwMA==&Mode=HTML&Locale=english-skin- custom-okl Article about handheld unit that translates English to Native languages. Link to "The Oklahoman". .:.  André Cramblit: andre.p.cramblit.86 at alum.dartmouth.org is the Operations Director Northern California Indian Development Council NCIDC (http://www.ncidc.org) is a non-profit that meets the development needs of American Indians To subscribe to a news letter of interest to Natives send an email to: IndigenousNewsNetwork-subscribe at topica.com or go to: http://www.topica.com/lists/IndigenousNewsNetwork/subscribe/? location=listinfo -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 709 bytes Desc: not available URL: From cashcash at EMAIL.ARIZONA.EDU Fri Oct 28 19:29:51 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 28 Oct 2005 12:29:51 -0700 Subject: Supreme Court rules on residential schools (fwd) Message-ID: Supreme Court rules on residential schools By DEBORAH GYAPONG http://bcc.rcav.org/05-10-31/index2.htm OTTAWA (CCN) The Supreme Court of Canada (SCOC) has ruled that the United Church of Canada is 25 per cent liable and the government of Canada is 75 per cent liable for general damages in a B.C. residential school case involving sexual abuse. The Oct. 21 SCOC decision dealt only with sexual abuse by a dormitory supervisor, not physical abuse or cultural deprivation. In a unanimous decision, the SCOC overturned a B.C. Court of Appeal decision that held the government 100 per cent liable, and upheld the original 1998 trial ruling in the case involving the Alberni Indian Residential School. Under vicarious liability, an employer can be found liable for damages even if not guilty of any misconduct, on the basis of having hired an employee who, in the course of his job, harmed someone. One may sympathize with the situation of the Church, which generally acts with laudable motives and now finds itself facing large claims for wrongs committed in its institutions many years ago, wrote Chief Justice Beverly McLachlin for the court. However sympathy does not permit courts to grant exemptions from liability imposed by settled legal principle. United Church representative Rev. James Scott told the news media he welcomed the court decision. The United Church has always accepted that it had responsibility, he said, according to the Oct. 22 Ottawa Citizen. What is does is it clarifies for everyone, the government, the plaintiffs, and the church the question of vicarious liability, in other words, what percentage of responsibility should be allotted to the government and the churches. The ruling is expected to have ramifications for other residential school lawsuits, as well as the work of retired SCOC Justice Frank Iacobucci, who was appointed by the federal government last May to help develop a comprehensive settlement for abuse victims. He [Justice Iacobucci] has an enormous task, said Rod Donlevy, who represents 41 Catholic entities involved in residential schools litigation. Hes fair-minded, hes diligent, hes bright. This thing just is mammoth. Im sure as a former Supreme Court justice hes going to look at that decision, he said in a telephone interview from Saskatoon. Where it factors in to what hes doing will have to be something hell have to determine. In other words, Donlevy says the implications for other decisions, especially the looming Baxter class action suit, remains murky. The Baxter lawsuit seeks compensation for every residential school student across Canada, covering a period of 50 years, as well as their parents and their children. It involves the controversial subjects of cultural deprivation and loss of language. Though the plaintiffs claim there was cultural deprivation, that claim has never been recognized anywhere in the world by a court, Donlevy said, so what they are asking the courts to do is create law or to recognize this as a cause of action. Canada also says loss of culture and loss of language, if proven, are not compensable, he said. Donlevy said Catholic entities have settled or tried to settle in proven cases of sexual abuse. None of the entities has anything to be ashamed of, he said, referring to the transparent way in which they have handled the cases. They have worked as diligently and openly as they possibly can. The SCOC decision did not deal with physical abuse, only sexual abuse. If Im complaining because I got slapped in Grade Two Im not saying thats right, but those were the standards of the day should that be actionable? I dont think so, Donlevy said. The standards of the day were corporal punishment. Before we had Dr. Spock and Sesame Street had anyone heard about time-outs? Weve become a much more knowledgeable society, but until the 1980s every school was still issued a strap. National Chief Phil Fontaine of The Assembly of First Nations (AFN) told CBC Radio Oct. 21 he held the government solely responsible. Were going after the government. We hold the government 100 per cent liable, and this is our position, he said. Donlevy points out that when residential school victims launched the Baxter class action suit in 2002, they filed their complaint against the government and none of the religious organizations, but the government named the religious entities as third parties in the action. Donlevy is concerned that only one side is coming out. I find that sisters who have testified give the other side of the story on residential schools: the commitment and care they gave to the students, he said. That kind of gets lost in the wash. The AFN speaks of formers students and how theyre dying, he said. Our sisters and religious men are at least 20 years older and there are very little additions to the congregations in terms of vocations not being sought. Recently, the 41 Catholic entities complained to Deputy Prime Minister Anne McLellan, who is responsible for the residential school file, that her office had ignored a proposal they had put together at the request of her deputy minister. The groups had set aside $54 million to back their proposal, $29 million in cash and assets and $25 million in in-kind contributions, to back their proposal. Sister Gloria Keylor, the spokeswoman for the 41 entities, told the Western Catholic Reporter Oct. 24 that the proposal did not include compensation for damages and she explained why. We worked in the residential schools but we did not run them, we did not operate them; that was the federal governments responsibility, she said. She expressed their frustration and disappointment at having worked for two years with McLellans deputy minister and reached what they thought was a resolution, only to find they are being forced into another round of talks. The group said it had made continued requests to meet with McLellan to discuss the proposal, which was submitted in March, but to no avail. A letter asking her to respond by Oct. 7 was not answered. Justice Iacobuccis report is due by the end of March. From cashcash at EMAIL.ARIZONA.EDU Fri Oct 28 19:45:55 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 28 Oct 2005 12:45:55 -0700 Subject: Grants fund program preserving tribal languages (fwd) Message-ID: Thursday, October 27, 2005 Grants fund program preserving tribal languages Thursday, October 27, 2005 http://www.eastoregonian.info/main.asp?SectionID=13&SubSectionID=48&ArticleID=45184&TM=81931.56 [Inez Reeves coached Jeremiah Farrow on the Umatilla dialect for two years. Now Farrow is learning the Walla Walla dialect as part of the Master-Apprentice Program from two other elders. Staff photo by Kathy Aney] MISSION Jeremiah Farrow and Linda Sampson have become human sponges. The pair spends at least five hours each day soaking in language lessons in a quest to prevent one of their tribes languages from going extinct. The pair studies with native speakers who are well into their 80s. Of the 2,525 members of the Confederated Tribes of the Umatilla Indian Reservation, only 44 remaining elders speak the three native languages fluently. But things are changing. The tribe received grants totaling $585,000 from the Nathan and Violet David Foundation, the Lannan Foundation and the U.S. Department of Health and Human Services for Native Americans to preserve the tribal languages, Umatilla, Cayuse/Nez Perce and Walla Walla. In addition to the Master-Apprentice teams, students at Nixyaawii School receive language instruction. At the end of three years, apprentices may become licensed as teachers of the Cayuse/Nez Perce, Umatilla and Walla Walla languages. Farrow and Sampson are passionate about bringing their native languages back from the brink. There are only a handful of speakers left, Farrow said. To lose it in our generation would be bad. Its been the best year of my life, the most enlightened, Sampson said. Its opened my eyes. Both apprentices chose the Walla Walla dialect for study since its the closest to extinction and the least documented of the three. Other apprentices are studying the other two dialects. Both Farrow and Sampson gave up their jobs to join the program. Sampson taught Head Start classes and Farrow worked at Tamastslikt running the front desk and working with artifacts. Farrow has already spent seven or eight years laboring to learn all three dialects by attending language classes at Tamastslikt and working with master speaker Inez Reeves to learn the Umatilla language. Reeves, 80, is a short, round woman with a bright smile and an intense desire to see her native languages flourish. She remembers speaking the Umatilla dialect since she and her two brothers were small children. There was no English speaking allowed at home, she said. My mother, father and my aunt talked the Umatilla language, so we had to learn. When it came time to raise her own two children, she required them to learn the language as well. Reeves has tutored three apprentices, including Farrow for two years. Jeremiah is a good student, she said. Eventually, Farrow started feeling intense wear and tear on his brain and decided to devote his time to only one language for a while. It was information overload, so I started focusing on the Walla Walla dialect, he said. Its the closest to extinction. The Nathan and Violet David Foundation paid $30,000 to fund a pilot project where Farrow and Sampson would learn the Walla Walla language from master speakers Edith McCloud and Cecelia Bearchum. Other grant money will allow the pair to study for about two years. Sampson and Farrow carry journals and tape recorders with them wherever they go to capture words, definitions and proper usage. A dictionary listing the languages collected words doesnt exist yet, though Tribal Linquist Noel Rude is creating one. The training is rigorous. Some of the guttural sounds are hard to reproduce. The language uses four vowels and 34 consonants and verbs that have 33 different tenses. Its rich in morphology, Farrow said. The journals also contain photos taken on a number of treks to the woods where the master teachers identify important plants used in Indian dishes and medicines. Together, they baked bread from the root of the coush plant and made medicinal preparations. There are parts of the culture you just dont understand unless you know the language, Four mornings each week, Farrow and Sampson help McCloud and Bearchum teach high school language classes at Nixyaawii School. Students may choose any one of the three languages for study. Sampson looks to the program to spark renewed interest in learning tribal languages, something she believes is crucial. Every tribe has the same goal keeping their language going, she said. You can preserve it, but youve got to transfer it to your kids. From cashcash at EMAIL.ARIZONA.EDU Fri Oct 28 20:05:44 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 28 Oct 2005 13:05:44 -0700 Subject: Translator In-Reply-To: <0ed48b5e9f1205db90f80901806160e2@ncidc.org> Message-ID: thanks Andre, it is interesting that tribes are adopting this technology over similar but just as capable language learning technologies. can it be its emphasis on translation and wide access to a lexicon? i am sure these factors these can be very appealing and compelling. i wish we could get somebody to review/demonstrate how it is used in the community. somebody let us know. ;-) Phil Cash Cash' UofA From mona at ALLIESMEDIAART.COM Fri Oct 28 20:13:05 2005 From: mona at ALLIESMEDIAART.COM (Smith) Date: Fri, 28 Oct 2005 15:13:05 -0500 Subject: From the Sky downloads ERRORS :>( Message-ID: The "From the Sky" CD and downloads are available, but the playlists are WRONG, so you would likely download a song other than the one you were choosing. I will send out another announcement when the changes are made. My apologies for the premature announcement. The samples on CDBABY.com (http://cdbaby.com/cd/gwlarsen) are actually The one labeled Tsa-Do is actually Shanaley The one labeled Hand Game Song is actually Ojibwe Lullaby The one labele(Inkapatya) is actually Hand Game Song -Otoe Commanche The following is the playlist as the songs are ordered on the distributors' (CDBABY, ITunes, Sony Connect, Napster, etc.) websites. So downloads can happen, if you use THIS list, rather than the one shown on the distributers' sites. 1.Wake Up Song (Cree) 2.Tsa-Do (Kiowa) 3. Sunrise (Zuni) 4. Sha-Nah-Ley (Dine [Navajo] 5. Lullaby (Zuni) 6. Lullaby (Anishinabe [Ojibwe]) 7. Love Song (Anishinabe [Ojibwe]) 8. Inkapataya (Dakota/Lakota/Nakota) 9. Ice Cream Making Song (Inuit) 10 Hand Game Song (Otoe-Commanche) 11. Eisebun (Anishinabe [Ojibwe]) 12. Blue Jay Song (Athabascan) 13. Bird Dance (Cocopah) This is so embarrassing and frustrating, but eventually, there will be stories in song and sound available and available with helpful playlists. Again, my apologies. Mona Smith . _____________ ... the lessons of labor history are invisible in the mass media and largely absent from public discourse. www.uslabormuseum.org   -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 1869 bytes Desc: not available URL: From MiaKalish at LEARNINGFORPEOPLE.US Fri Oct 28 20:22:43 2005 From: MiaKalish at LEARNINGFORPEOPLE.US (Mia Kalish) Date: Fri, 28 Oct 2005 14:22:43 -0600 Subject: From the Sky downloads ERRORS :>( In-Reply-To: Message-ID: Hi, Mona :-) Ain't technology great? I guess years and years of doing this has made me jaded. I went to the CDBABY link you gave us a while ago, and ordered the hardcopy, snail-mail version. It was quite fun actually. I did notice that their home page didn't list any categories that I recognized as Ndn music. They seemed all generic American. I wanted to put a link on my site, but since there was no easy place for people to see what was what . . . Anyway, I am looking forward to your work. Mia _____ From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of Smith Sent: Friday, October 28, 2005 2:13 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: [ILAT] From the Sky downloads ERRORS :>( The "From the Sky" CD and downloads are available, but the playlists are WRONG, so you would likely download a song other than the one you were choosing. I will send out another announcement when the changes are made. My apologies for the premature announcement. The samples on CDBABY.com (http://cdbaby.com/cd/gwlarsen) are actually The one labeled Tsa-Do is actually Shanaley The one labeled Hand Game Song is actually Ojibwe Lullaby The one labele(Inkapatya) is actually Hand Game Song -Otoe Commanche The following is the playlist as the songs are ordered on the distributors' (CDBABY, ITunes, Sony Connect, Napster, etc.) websites. So downloads can happen, if you use THIS list, rather than the one shown on the distributers' sites. 1.Wake Up Song (Cree) 2.Tsa-Do (Kiowa) 3. Sunrise (Zuni) 4. Sha-Nah-Ley (Dine [Navajo] 5. Lullaby (Zuni) 6. Lullaby (Anishinabe [Ojibwe]) 7. Love Song (Anishinabe [Ojibwe]) 8. Inkapataya (Dakota/Lakota/Nakota) 9. Ice Cream Making Song (Inuit) 10 Hand Game Song (Otoe-Commanche) 11. Eisebun (Anishinabe [Ojibwe]) 12. Blue Jay Song (Athabascan) 13. Bird Dance (Cocopah) This is so embarrassing and frustrating, but eventually, there will be stories in song and sound available and available with helpful playlists. Again, my apologies. Mona Smith . _____________ ... the lessons of labor history are invisible in the mass media and largely absent from public discourse. www.uslabormuseum.org -------------- next part -------------- An HTML attachment was scrubbed... URL: From andrekar at NCIDC.ORG Fri Oct 28 20:32:04 2005 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Fri, 28 Oct 2005 13:32:04 -0700 Subject: Translator In-Reply-To: <20051028130544.jbe8skcowo4wo044@www.email.arizona.edu> Message-ID: My tribe just got a new ANA grant and will be making things available online for a online learning program On Oct 28, 2005, at 1:05 PM, phil cash cash wrote: thanks Andre, it is interesting that tribes are adopting this technology over similar but just as capable language learning technologies. can it be its emphasis on translation and wide access to a lexicon? i am sure these factors these can be very appealing and compelling. i wish we could get somebody to review/demonstrate how it is used in the community. somebody let us know. ;-) Phil Cash Cash' UofA .:.  André Cramblit: andre.p.cramblit.86 at alum.dartmouth.org is the Operations Director Northern California Indian Development Council NCIDC (http://www.ncidc.org) is a non-profit that meets the development needs of American Indians To subscribe to a news letter of interest to Natives send an email to: IndigenousNewsNetwork-subscribe at topica.com or go to: http://www.topica.com/lists/IndigenousNewsNetwork/subscribe/? location=listinfo From cashcash at EMAIL.ARIZONA.EDU Fri Oct 28 20:41:46 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 28 Oct 2005 13:41:46 -0700 Subject: Translator In-Reply-To: <5141613753ade6e0381203fd8abae33c@ncidc.org> Message-ID: Great news! Now that makes two NA languages with online learning: Karuk (right?) and Cherokee. Phil Quoting Andre Cramblit : > My tribe just got a new ANA grant and will be making things available > online for a online learning program > > > On Oct 28, 2005, at 1:05 PM, phil cash cash wrote: > > thanks Andre, > > it is interesting that tribes are adopting this technology over similar > but just as capable language learning technologies. can it be its > emphasis on translation and wide access to a lexicon? i am sure these > factors these can be very appealing and compelling. > > i wish we could get somebody to review/demonstrate how it is used in the > community. somebody let us know. ;-) > > Phil Cash Cash' > UofA > > > .:.  > > André Cramblit: andre.p.cramblit.86 at alum.dartmouth.org is the > Operations Director Northern California Indian Development Council > NCIDC (http://www.ncidc.org) is a non-profit that meets the development > needs of American Indians > > To subscribe to a news letter of interest to Natives send an email to: > IndigenousNewsNetwork-subscribe at topica.com or go to: > http://www.topica.com/lists/IndigenousNewsNetwork/subscribe/? > location=listinfo From iackerman at ROSETTASTONE.COM Fri Oct 28 20:47:00 2005 From: iackerman at ROSETTASTONE.COM (Ilse Ackerman) Date: Fri, 28 Oct 2005 16:47:00 -0400 Subject: Translator In-Reply-To: <5141613753ade6e0381203fd8abae33c@ncidc.org> Message-ID: An HTML attachment was scrubbed... URL: From iackerman at ROSETTASTONE.COM Fri Oct 28 20:53:40 2005 From: iackerman at ROSETTASTONE.COM (Ilse Ackerman) Date: Fri, 28 Oct 2005 16:53:40 -0400 Subject: Translator In-Reply-To: <20051028134146.14sg048c0g8cw84w@www.email.arizona.edu> Message-ID: Mohawk soon to follow! : ) We're excited to be in the final stages of preparing Mohawk language-learning software with the community of Kahnawake. They'll be rolling out online learning for their community early in 2006. ~ ilse phil cash cash wrote: > Great news! Now that makes two NA languages with online learning: Karuk > (right?) and Cherokee. > > Phil -- Ilse Ackerman Manager, Endangered Language Program Fairfield Language Technologies, Rosetta Stone 135 West Market St, Harrisonburg, VA 22801 USA w: 540-432-6166 c: 540-578-3074 f: 540-432-0953 From cashcash at EMAIL.ARIZONA.EDU Fri Oct 28 21:07:15 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 28 Oct 2005 14:07:15 -0700 Subject: Translator In-Reply-To: <43628FD4.8030303@rosettastone.com> Message-ID: Three is even better! thanks Ilse. Phil Cash Cash ps: i am sure there must be online language learning happening for other indigenous North American languages...looks like a nice survey project for somebody. Quoting Ilse Ackerman : > Mohawk soon to follow! : ) We're excited to be in the final stages of > preparing Mohawk language-learning software with the community of > Kahnawake. They'll be rolling out online learning for their community > early in 2006. > > ~ ilse > > phil cash cash wrote: > >> Great news! Now that makes two NA languages with online learning: Karuk >> (right?) and Cherokee. >> >> Phil > > -- > > Ilse Ackerman > Manager, Endangered Language Program > Fairfield Language Technologies, Rosetta Stone > 135 West Market St, Harrisonburg, VA 22801 USA > > w: 540-432-6166 c: 540-578-3074 f: 540-432-0953 From cashcash at EMAIL.ARIZONA.EDU Fri Oct 28 21:11:39 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 28 Oct 2005 14:11:39 -0700 Subject: A Concept Paper for Native American Electronic Sovereignty (fwd) Message-ID: fyi, speaking of online learning, check this out: The Seventh Generation Community (7GC) Initiative: A Concept Paper for Native American Electronic Sovereignty http://lone-eagles.com/articles/7gc.htm#contents Phil Cash Cash UofA From andrekar at NCIDC.ORG Fri Oct 28 21:33:34 2005 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Fri, 28 Oct 2005 14:33:34 -0700 Subject: Translator In-Reply-To: <20051028134146.14sg048c0g8cw84w@www.email.arizona.edu> Message-ID: karuk: http://www.ncidc.org/karuk/index.html On Oct 28, 2005, at 1:41 PM, phil cash cash wrote: Great news! Now that makes two NA languages with online learning: Karuk (right?) and Cherokee. Phil Quoting Andre Cramblit : > My tribe just got a new ANA grant and will be making things available > online for a online learning program > > > On Oct 28, 2005, at 1:05 PM, phil cash cash wrote: > > thanks Andre, > > it is interesting that tribes are adopting this technology over similar > but just as capable language learning technologies. can it be its > emphasis on translation and wide access to a lexicon? i am sure these > factors these can be very appealing and compelling. > > i wish we could get somebody to review/demonstrate how it is used in > the > community. somebody let us know. ;-) > > Phil Cash Cash' > UofA > > > .:.  > > André Cramblit: andre.p.cramblit.86 at alum.dartmouth.org is the > Operations Director Northern California Indian Development Council > NCIDC (http://www.ncidc.org) is a non-profit that meets the development > needs of American Indians > > To subscribe to a news letter of interest to Natives send an email to: > IndigenousNewsNetwork-subscribe at topica.com or go to: > http://www.topica.com/lists/IndigenousNewsNetwork/subscribe/? > location=listinfo .:.  André Cramblit: andre.p.cramblit.86 at alum.dartmouth.org is the Operations Director Northern California Indian Development Council NCIDC (http://www.ncidc.org) is a non-profit that meets the development needs of American Indians To subscribe to a news letter of interest to Natives send an email to: IndigenousNewsNetwork-subscribe at topica.com or go to: http://www.topica.com/lists/IndigenousNewsNetwork/subscribe/? location=listinfo From jgross at OREGONSTATE.EDU Fri Oct 28 23:01:30 2005 From: jgross at OREGONSTATE.EDU (Anthropology Department) Date: Fri, 28 Oct 2005 16:01:30 -0700 Subject: Looking for translators In-Reply-To: <481380c3e9de7ddefc0f174db7552691@ncidc.org> Message-ID: I just received the following message from my cousin who represents indigenous children who turn up in Arizona. Can anyone help her? Thanks, Joan Gross Professor of Anthropology Oregon State University Life in the detention centers is hectic. We've been seeing a lot of indigenous Guatemalans recently with very limited Spanish. There's a pressing need for competent (or at least willing!) interpreters in indigenous languages to/from Spanish or English who can be available by phone during the day to help us do intakes with the children detained here in Phoenix. Any help you can give locating people familiar with the following will be greatly appreciated: Acateco Aquateco (Aguacateco?) Mam - different dialects Ixil Canjobal Chu Maya (? the kid insisted he spoke "maya") Kiche We have contacts with Maya Vision in LA but if you know of others, that would be great! ~Martha Martha Rickey Children's Attorney Florence Immigrant & Refugee Rights Project 300 S. Main St., PO Box 654 Florence, AZ 85232 tel. 520-868-0191 x 107 fax 520-868-0192 From jtucker at starband.net Sat Oct 29 16:43:53 2005 From: jtucker at starband.net (Jan Tucker) Date: Sat, 29 Oct 2005 12:43:53 -0400 Subject: Translator & Online Course Support Software In-Reply-To: <5141613753ade6e0381203fd8abae33c@ncidc.org> Message-ID: Congratulations on your grant, that is so exciting, so Karuk and Cherokee then are online. Did you get a chance to look at the free software I have up there to support live online learning courses? I've been making some quizzes, using HotPotatoes, also free software if you make it public, put it on the net and allow free access. I think I already told you about those. I'm not really ready to go public with the Cherokee Learning Resource Class because it's still being developed as I take the Cherokee I online course. Like I said it's experimental. Moodle.com offers free online courses teaching how to teach language online using Moodle also. They have a wonderful collaborative community. They also have all kinds of levels of support if you don't want to bother with the technology and you want them to host your website, courseware and support it. Since I'm on a out of pocket budget, I opted to learn how to do everything myself. I've learned a great deal but it's been slow as I had to do a lot of learning. If you have a teacher or someone who'd like to use to build a course on my site or if you'd like to, let me know. I can help you with the software. Anything you do can be exported to your own hosted site if you choose to adopt moodle online courseware. They are also very helpful and would probably demo their free courseware for you. All I have up there is free and for the purpose of promoting native language and culture learning and for addressing contemporary native issues. I'd love to collaborate by sharing what I know so far and offering my website as a place for you and your teachers, technicians to experiment with online courseware. Jan -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of Andre Cramblit Sent: Friday, October 28, 2005 4:32 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Re: [ILAT] Translator My tribe just got a new ANA grant and will be making things available online for a online learning program On Oct 28, 2005, at 1:05 PM, phil cash cash wrote: thanks Andre, it is interesting that tribes are adopting this technology over similar but just as capable language learning technologies. can it be its emphasis on translation and wide access to a lexicon? i am sure these factors these can be very appealing and compelling. i wish we could get somebody to review/demonstrate how it is used in the community. somebody let us know. ;-) Phil Cash Cash' UofA .:.  André Cramblit: andre.p.cramblit.86 at alum.dartmouth.org is the Operations Director Northern California Indian Development Council NCIDC (http://www.ncidc.org) is a non-profit that meets the development needs of American Indians To subscribe to a news letter of interest to Natives send an email to: IndigenousNewsNetwork-subscribe at topica.com or go to: http://www.topica.com/lists/IndigenousNewsNetwork/subscribe/? location=listinfo From jtucker at starband.net Sun Oct 30 14:37:10 2005 From: jtucker at starband.net (Jan Tucker) Date: Sun, 30 Oct 2005 09:37:10 -0500 Subject: Translator In-Reply-To: <43628FD4.8030303@rosettastone.com> Message-ID: Hi Ilse, can you describe the delivery method for your language program? Do you have any samples to share of the materials. I 'd love to see what you are doing if it's ok to share. Jan -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of Ilse Ackerman Sent: Friday, October 28, 2005 4:54 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Re: [ILAT] Translator Mohawk soon to follow! : ) We're excited to be in the final stages of preparing Mohawk language-learning software with the community of Kahnawake. They'll be rolling out online learning for their community early in 2006. ~ ilse phil cash cash wrote: > Great news! Now that makes two NA languages with online learning: Karuk > (right?) and Cherokee. > > Phil -- Ilse Ackerman Manager, Endangered Language Program Fairfield Language Technologies, Rosetta Stone 135 West Market St, Harrisonburg, VA 22801 USA w: 540-432-6166 c: 540-578-3074 f: 540-432-0953 From fmarmole at EMAIL.ARIZONA.EDU Sun Oct 30 21:02:50 2005 From: fmarmole at EMAIL.ARIZONA.EDU (Francisco Marmolejo) Date: Sun, 30 Oct 2005 14:02:50 -0700 Subject: FW: X Symposium on Applied Linguistics Message-ID: Please forward to those interested. Regards, Francisco Marmolejo Executive Director Consortium for North American Higher Education Collaboration (CONAHEC) University of Arizona PO Box 210300 220 W. Sixth Street. Tucson, AZ 85721-0300 USA Tel. (520) 621-9080 / 621-7761 Fax (520) 626-2675 Email: fmarmole at email.arizona.edu http://conahec.org _____ From: Enrique Lopez Aguilar [mailto:enrique.lopezar at udlap.mx] Sent: Jueves, 27 de Octubre de 2005 12:59 p.m. To: fmarmole at u.arizona.edu; frankpichette at hotmail.com; gabnegre at siu.buap.mx Subject: FW: Foro _____ From: Lydia Elizabeth Giles Torres Sent: Wed 10/26/2005 2:14 PM To: Enrique Lopez Aguilar Subject: Foro Fellow Colleague, We look forward to your participation in our Symposium. We would appreciate it if you send this information on to others who might be interested. The attached document presents the Call for Papers and electronic Proposal Form for the Symposium. For more information, please visit our website at: http://www.udlap.mx/~lldl_www/congreso/ . If you are unable to read the attachment, please let us know and we will send it to you via fax. Thanks for your interest and for spreading the word! ********************************************************************** UNIVERSIDAD DE LAS AMÉRICAS, PUEBLA 10th SYMPOSIUM ON APPLIED LINGUISTICS “Opening Classroom Doors: Integrating Language Learning Communities” MAY 19 – 20, 2006 CALL FOR PAPERS +++++++++++ Estimado Colega, Esperamos su participación en nuestro Foro. Apreciaríamos que compartieran esta información a otros posibles interesados. El archivo adjunto contiene la Convocatoria y una Forma de Propuesta electrónica para el Foro. Para mayor información, visite nuestro sitio en: http://www.udlap.mx/~lldl_www/congreso/ . Si no puede leerlo, avísenos y se lo enviaremos por fax. ¡Gracias por su interés y difusión! *********************************************************************** UNIVERSIDAD DE LAS AMÉRICAS, PUEBLA X FORO DE LINGÜÍSTICA APLICADA "Abriendo las puertas del aula: La Integración de las Comunidades de Aprendizaje de Idiomas” 19 y 20 de mayo, 2006 CONVOCATORIA -------------- next part -------------- An HTML attachment was scrubbed... URL: From cashcash at EMAIL.ARIZONA.EDU Mon Oct 31 16:35:52 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 31 Oct 2005 09:35:52 -0700 Subject: Amazon tribe wonders why missionaries who help them are being expelled (fwd) Message-ID: Amazon tribe wonders why missionaries who help them are being expelled Deep in the jungle, Indians wearing loincloths and beaded necklaces gather in a hut to hear their leader question why the American missionaries who help them are being told to leave the country. The missionaries have been here for years, offering Bible lessons, helping cure the sick and painstakingly learning the Indians’ language. Now, President Hugo Chávez says their U.S.-based evangelical group has links to the CIA, and he ordered all missionaries working with the New Tribes Mission to leave Vene-zuela. “They’ve always helped us, they’ve lived among us,” said tribal leader Timoteo Tute, 42. “How can they send them away?” Four American families assigned to live in Cano Iguana say they hope to stay, but are preparing for the worst in case they are evicted. During 18 years among the Joti Indians, missionary Susan Rodman said she and her husband, Dave, have raised three children, learned to deal with the isolation and battled bouts of malaria. “Now I just can’t imagine the thought of not being here,” said the 56-year-old Rodman, originally from North Carolina. “I’ve come to know (the Joti) and love them.” But for others in Venezuela, these foreign evangelists stir deep suspicions. The New Tribes Mission, based in Sanford, Fla., has settlements in remote, mineral-rich tracts of Venezuelan rain forests located far from the surveillance of authorities. Chávez – who has repeatedly claimed the United States is plotting to invade his oil-rich country – two weeks ago ordered New Tribes missionaries to leave, accusing them of exploiting indigenous communities and having links to the CIA through “imperialist infiltration.” No official order has reached the group yet, but one missionary family at Cano Iguana has already begun pulling out. A daughter’s visa is expiring, and they see little chance of getting it renewed. In addition, more than 200 foreign Mormon missionaries transferred out of the country a week ago, with the Church of Jesus Christ of Latter-day Saints citing visa troubles for some of them. The New Tribes Mission, which has 160 missionaries and other staff here, has long faced accusations of wrongdoing in Venezuela. Anthropologists, military officials and others have accused the group of watching indigenous people die of malnutrition while living in luxurious camps, forcing communities to give up ancestral traditions and creating a sophisticated enclave of airstrips and settlements to exploit gold, quartz and even uranium deposits. “This is not a problem that has developed in the Chávez government,” said Alberto Muller, a retired general and ex-governor of the region who left office in 1985. “Since my time as governor, (the missionaries) have really alarmed me.” Since first establishing a presence in Venezuela in 1946, the group has repeatedly been investigated, though each time the controversy fizzled out. Vice President José Vicente Rangel started calling New Tribes a security threat as early as 1981. Tomás Antonio Marino Blanco, a navy captain, recently revived claims first made in 1978 that New Tribes missionaries have helped U.S. defense contractors from Westinghouse conduct mineral prospecting. The group denies the accusations and is seeking to meet directly with Chávez to discuss the issue. It also says it is willing to open its camps to government observers to quell suspicions. Many indigenous leaders in Amazonas state defend the group, and on Friday hundreds marched through the southern town of Puerto Ayacucho to protest Chávez’ decision. Some said they support government efforts, including the granting of collective property titles to Indian groups, but do not see the sense in kicking out missionaries who help the tribes. Missionaries live in a cluster of rustic homes among the Indians’ thatched huts in Cano Iguana, a village about 350 miles south of Caracas on the fringes of the Amazon basin. Speaking through an interpreter, Tute, the tribal leader, said the Joti people have come to know the white missionaries as neighbors. He said the villagers, who still speak only Joti, have not been pressured to abandon their beliefs and customs. They still hunt with blow guns and cook cassava over stone hearths in the ground. But some changes have come: The missionaries have invented a way of writing the Joti language, and many Joti have learned it. The missionaries say they stretch their donated funds to cover ex-penses of flying in food and supplies and airlifting tribe members for medical attention in emergencies via a short, grassy airstrip. “There was never anybody who helped us like this before,” Tute said. “It pains me to think of losing them.” AP From cashcash at EMAIL.ARIZONA.EDU Mon Oct 31 16:37:11 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 31 Oct 2005 09:37:11 -0700 Subject: Amazon tribe wonders why missionaries who help them are being expelled (fwd) In-Reply-To: <20051031093552.174t5hc08ggow4sc@www.email.arizona.edu> Message-ID: here is the link: http://www.thedailyjournalonline.com/article.asp?CategoryId=10717&ArticleId=202295 Quoting phil cash cash : > Amazon tribe wonders why missionaries who help them are being expelled > > Deep in the jungle, Indians wearing loincloths and beaded necklaces > gather in a hut to hear their leader question why the American > missionaries who help them are being told to leave the country. > > The missionaries have been here for years, offering Bible lessons, > helping cure the sick and painstakingly learning the Indians’ language. > > Now, President Hugo Chávez says their U.S.-based evangelical group has > links to the CIA, and he ordered all missionaries working with the New > Tribes Mission to leave Vene-zuela. > > “They’ve always helped us, they’ve lived among us,” said tribal leader > Timoteo Tute, 42. “How can they send them away?” > > Four American families assigned to live in Cano Iguana say they hope to > stay, but are preparing for the worst in case they are evicted. During > 18 years among the Joti Indians, missionary Susan Rodman said she and > her husband, Dave, have raised three children, learned to deal with the > isolation and battled bouts of malaria. > > “Now I just can’t imagine the thought of not being here,” said the > 56-year-old Rodman, originally from North Carolina. “I’ve come to know > (the Joti) and love them.” But for others in Venezuela, these foreign > evangelists stir deep suspicions. > > The New Tribes Mission, based in Sanford, Fla., has settlements in > remote, mineral-rich tracts of Venezuelan rain forests located far from > the surveillance of authorities. > > Chávez – who has repeatedly claimed the United States is plotting to > invade his oil-rich country – two weeks ago ordered New Tribes > missionaries to leave, accusing them of exploiting indigenous > communities and having links to the CIA through “imperialist > infiltration.” > > No official order has reached the group yet, but one missionary family > at Cano Iguana has already begun pulling out. > > A daughter’s visa is expiring, and they see little chance of getting it > renewed. > > In addition, more than 200 foreign Mormon missionaries transferred out > of the country a week ago, with the Church of Jesus Christ of > Latter-day Saints citing visa troubles for some of them. > > The New Tribes Mission, which has 160 missionaries and other staff here, > has long faced accusations of wrongdoing in Venezuela. > > Anthropologists, military officials and others have accused the group of > watching indigenous people die of malnutrition while living in luxurious > camps, forcing communities to give up ancestral traditions and creating > a sophisticated enclave of airstrips and settlements to exploit gold, > quartz and even uranium deposits. > > “This is not a problem that has developed in the Chávez government,” > said Alberto Muller, a retired general and ex-governor of the region > who left office in 1985. “Since my time as governor, (the missionaries) > have really alarmed me.” > > Since first establishing a presence in Venezuela in 1946, the group has > repeatedly been investigated, though each time the controversy fizzled > out. > > Vice President José Vicente Rangel started calling New Tribes a security > threat as early as 1981. Tomás Antonio Marino Blanco, a navy captain, > recently revived claims first made in 1978 that New Tribes missionaries > have helped U.S. defense contractors from Westinghouse conduct mineral > prospecting. > > The group denies the accusations and is seeking to meet directly with > Chávez to discuss the issue. It also says it is willing to open its > camps to government observers to quell suspicions. > > Many indigenous leaders in Amazonas state defend the group, and on > Friday hundreds marched through the southern town of Puerto Ayacucho to > protest Chávez’ decision. Some said they support government efforts, > including the granting of collective property titles to Indian groups, > but do not see the sense in kicking out missionaries who help the > tribes. > > Missionaries live in a cluster of rustic homes among the Indians’ > thatched huts in Cano Iguana, a village about 350 miles south of > Caracas on the fringes of the Amazon basin. > > Speaking through an interpreter, Tute, the tribal leader, said the Joti > people have come to know the white missionaries as neighbors. > > He said the villagers, who still speak only Joti, have not been > pressured to abandon their beliefs and customs. They still hunt with > blow guns and cook cassava over stone hearths in the ground. > > But some changes have come: The missionaries have invented a way of > writing the Joti language, and many Joti have learned it. > > The missionaries say they stretch their donated funds to cover ex-penses > of flying in food and supplies and airlifting tribe members for medical > attention in emergencies via a short, grassy airstrip. > > “There was never anybody who helped us like this before,” Tute said. “It > pains me to think of losing them.” AP From cashcash at EMAIL.ARIZONA.EDU Mon Oct 31 16:55:53 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 31 Oct 2005 09:55:53 -0700 Subject: Indigenous languages will preserve sovereignty: Minister (fwd) Message-ID: Indigenous languages will preserve sovereignty: Minister KOL Report http://www.kantipuronline.com/kolnews.php?&nid=55801 KATHMANDU, Oct 29 - Minister for Local Development Khadga Bahadur GC on Saturday said that the sovereignty and independence of the country would be preserved only if the indigenous languages and cultures were preserved properly. Inaugurating a national symposium on 'The Indigenous languages of Nepal (ILN): Situation, Policy Planning and Coordination in the capital today Minister GC hoped for further development of various indigenous languages which are on the verge of extinction due to government's negligence in the past. Assistant Minister for Local Development Chakka Lama said that since the governments in the past had been unable to pay attention towards the preservation of indigenous verbal knowledge and relied mainly upon the modern technology by importing textual knowledge from abroad, the country failed to grow and prosper with ample indigenous knowledge untapped and unexploited. He stressed the need for the intellectuals and academicians of the country to come forward to record the verbal knowledge and contribute towards the betterment of those illiterate masses who can not afford to read and write and express their primitive verbal knowledge in the textual form. He also said the local indigenous languages were significant from tourism point of view as well. Speaking during the same program Tribhuwan University's Chief of Linguistic Department Professor Dr Y.P Yadav said that 3/4 of the national languages in Nepal were indigenous languages. The Vice-President of National Foundation for Development of Indigenous Janjatis, Santa Gurung said that almost nine indigenous languages in Nepal were already dead due to lack of preservation efforts on the part of the government and the community itself. One of the member of Language Rights Struggle Committee, Mall K Sundar said that the papers presented by various writers lacked the linguistic approach from rights point of view, while Dr. Mark Turin, Professor Dr David Watter, Professor NK Rai, Professor Dr Stephen Watter stressed the need to initiate steps by the language users to get legal justice according to the provisions enshrined in the current constitution 1990. Some of the speakers on the occasion also indicated that only 10 per cent of the total 6000 languages spoken across the world now will be left alive by the end of this centaury if the current trend of decline in the number of speakers of these languages continues in the future. (hbt) From cashcash at EMAIL.ARIZONA.EDU Mon Oct 31 16:58:17 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 31 Oct 2005 09:58:17 -0700 Subject: Mel Gibson to shoot movie in ancient Mayan tongue (fwd link) Message-ID: Mel Gibson to shoot movie in ancient Mayan tongue 31.10.05 By Tim Gaynor http://www.nzherald.co.nz/category/story.cfm?c_id=100&ObjectID=10352707 VERACRUZ, Mexico - Actor Mel Gibson, who turned a Latin script on the crucifixion of Christ into box office gold last year, is in Mexico to shoot his latest film: an action movie shot entirely in an ancient Mayan tongue. From cashcash at EMAIL.ARIZONA.EDU Mon Oct 31 17:09:02 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 31 Oct 2005 10:09:02 -0700 Subject: Tewa language program unique to school (fwd) Message-ID: Tewa language program unique to school By John Sena The New Mexican October 31, 2005 http://www.freenewmexican.com/news/34400.html# In one corner of the lunchroom at Tesuque Elementary School, a group of students and two teachers stood in a circle exchanging such day-to-day phrases as “How are you?” and “My name is …” But they were doing it in Tewa. The students spoke softly, unsure if they were saying the phrases right and looking to their teachers for guidance. After a small correction and a nod of approval from an instructor, the students smiled and continued. The group of 10, members of the school’s Tewa language program, meets three times a week for 45 minutes and is led by Thelma Tapia and Arlene Herrera. Although it is limited to students from Tesuque Pueblo, the school’s program is unique and something officials readily call attention to. “The biggest plus is that children from Tesuque Pueblo get a chance to continue their language and culture,” Principal Cliff Cisneros said. “There are not many children who are speaking the language,” said Tapia, who learned it from her parents and grandparents . She said many children understand Tewa but respond in English. Herrera, who was part of a similar program that started at the school in 1996 but ended two years later, said the push to speak Tewa also exists outside the school. “There’s more encouragement, more effort in the community to speak the language,” she said. For Cisneros, in his eighth year as principal at the school, the Tewa language program is just one of the many good things happening at Tesuque. Mr. C, as his students call him, can run down a list off the top of his head: the school garden on land belonging to a neighbor , the art program and a dedicated and close-knit staff; not to mention being one of the 12 schools in the district to make adequate yearly progress last year under the federal No Child Left Behind Act. Cisneros said he loves coming to school because of Tesuque’s rural setting. “I come onto campus in the mornings and hear roosters,” he said. The school’s isolation, just 10 minutes from Santa Fe but nestled at the base of the Sangre de Cristo Mountains, also means it serves a small population . Tesuque has only 139 students , who come from nearby communities such as Rio En Medio and Chupadero as well as Tesuque and Tesuque Pueblo. “I know every kid by name,” Cisneros said. “I know all of their families.” But being a rural school, where more than 70 percent of the students receive free or reduced-price lunch, brings its share of difficulties. Tesuque doesn’t have access to some resources that students in Santa Fe have, such as a public library. Student lunches are prepared at Atalaya Elementary School and shipped in daily. While the school’s population is much lower than that of many other elementary schools in Santa Fe, it still has outgrown its facilities. The crowded intimacy of a small school and the sound of creaking wood floors might ring nostalgic, but they are not ideal for a 21st-century school trying to accommodate new technology in one main building and several portables. That problem will soon be remedied, though. At the end of this school year, most of the buildings will be torn down to make way for a new school. During construction, Tesuque Elementary School will be relocated to portables on the campus of Gonzales Elementary School. Cisneros said the community is excited about the change and that staff members can survive one year at “Camp Tesuque,” as he calls the temporary site, if it means getting new facilities. Removing portables will also mean more outdoor space for students, who have lately been caught up in a jump-rope craze. During recess, warm weather or cold, students gather in groups swinging ropes. So many students participate , in fact, that school officials decided to hold a competition later this year, with the winners getting prizes. Cisneros said he doesn’t know why the activity is so popular all of a sudden, but for second-grader Kristin Lujan, the reason is pretty obvious. “We just like to jump rope,” she said. Contact John Sena at 995-3812 or jsena at sfnewmexican .com. From cashcash at EMAIL.ARIZONA.EDU Sat Oct 1 21:24:27 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sat, 1 Oct 2005 14:24:27 -0700 Subject: American Indians brainstorm ways to preserve culture (fwd) Message-ID: http://news.rgj.com/apps/pbcs.dll/article?AID=/20050930/NEWS10/509300423/1016/NEWS[1]American Indians brainstorm ways to preserve cultureGeralda Miller (gmiller at rgj.com) RENO GAZETTE-JOURNAL September 30, 2005 American Indian tribes are concerned about preserving their culture and language. "It's estimated that in 20 years that the languages will be extinct," said Lois Kane, language/culture coordinator at the Reno-Sparks Indian Colony. "It's a ripple effect of the European contact on native America." The Colony is hosting the 7th Annual Great Basin Native Languages Conference starting today. More than 180 people from the Washoe, Paiute, Shoshone, Kiowa, Comanche, Nez Perce, Cayuse, Navajo, Pueblo, Creek and Seminole nations and tribes have registered, she said. "It's an opportunity for us to come together, network and share with other methods and techniques being used to keep our languages alive," Kane said. Many American Indian children were sent to boarding schools where Kane said they were not allowed to speak their language. The white American motto was "kill the Indian and save the man," she said. "I think after all theses years we finally realize we are who we are and we need to keep our identity as native people intact," she said. The conference began in 1996 with about 80 people. Kane said she has learned that people do not want to learn their language in a classroom setting the way they learned English. Now, they are looking at immersion techniques to preserve the Paiute, Washoe and Shoshone languages in this area. Experts from universities will be presenting discussions on valuing the language and the immersion process. "Boy, I would love to see us get back to that point where we're giving value to our language by speaking it all the time," Kane said. The conference is at Hungry Valley Gymnasium. Cost is $125. Links: ------ [1] http://news.rgj.com/apps/pbcs.dll/article?AID=/20050930/NEWS10/509300423/1016/NEWS -------------- next part -------------- An HTML attachment was scrubbed... URL: From cashcash at EMAIL.ARIZONA.EDU Sat Oct 1 21:33:40 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sat, 1 Oct 2005 14:33:40 -0700 Subject: College president to lead Standing Rock Sioux (fwd) Message-ID: Posted on Fri, Sep. 30, 2005 College president to lead Standing Rock Sioux VOWS TO LEARN LAKOTA LANGUAGE THE ASSOCIATED PRESS BISMARCK, N.D. - Ron His Horse Is Thunder says he will learn the Lakota language during his tenure as chairman of the Standing Rock Sioux Tribe, to fulfill a promise he made to himself and his constituents during the campaign. ''I believe in the language so much that if I don't speak the language in four years, I will not run again,'' His Horse Is Thunder said Thursday, a day after he was elected chairman of the tribe. His Horse Is Thunder, 47, president of Sitting Bull College in Fort Yates, out-polled Dave Archambault Sr. 1,236-789 in Wednesday's election. Incumbent tribal chairman Charles Murphy was not a candidate. Avis Little Eagle was elected vice chairman over James T. McLaughlin. Geraldine Agard defeated incumbent Sharon Two Bears and Adele White for Tribal Council secretary. His Horse Is Thunder has never before served as an elected member of the Standing Rock tribe, whose reservation straddles the North Dakota-South Dakota border. It has roughly 18,000 members, and about half of them live on the reservation, His Horse Is Thunder said. Three out of four people living on the reservation are unemployed, he said. ''I've got two high priorities - one is economic development,'' His Horse Is Thunder said. ''When you have 76 percent unemployment, you have to have a plan to bring jobs to the reservation. ''The other is reinforcing and reinstilling pride in our culture and our language,'' he said. His Horse Is Thunder, a descendant of Chief Sitting Bull, said he knows ''about 10 percent'' of his native language. He said about a quarter of tribal members are fluent speakers. There are three language dialects: the Lakota, the Nakota and the Dakota. His Horse Is Thunder said he also would call for an amendment in the tribe's constitution that would allow only those who speak the language of their ancestors to run for tribal office. -------------- next part -------------- An HTML attachment was scrubbed... URL: From andrekar at NCIDC.ORG Sun Oct 2 22:03:16 2005 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Sun, 2 Oct 2005 15:03:16 -0700 Subject: Learning Online Message-ID: earn Native American online by practicing with a native speaker who is learning your language. Write or speak Native American online to improve grammar or conversation. A language exchange complements other forms of learning such as classroom, cultural immersion and multimedia, because you get to practice all that you have learned with native speakers in a safe and supportive environment. http://www.mylanguageexchange.com/Learn/Native-American.asp .:.? Andr? Cramblit: andre.p.cramblit.86 at alum.dartmouth.org is the Operations Director Northern California Indian Development Council NCIDC (http://www.ncidc.org) is a non-profit that meets the development needs of American Indians To subscribe to a news letter of interest to Natives send an email to: IndigenousNewsNetwork-subscribe at topica.com or go to: http://www.topica.com/lists/IndigenousNewsNetwork/subscribe/? location=listinfo -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 943 bytes Desc: not available URL: From andrekar at NCIDC.ORG Sun Oct 2 22:05:56 2005 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Sun, 2 Oct 2005 15:05:56 -0700 Subject: Institute Message-ID: The Indigenous Language Institute (ILI) recognizes the imminent loss of indigenous peoples' languages and acknowledges the individuality of indigenous communities. ILI facilitates innovative, successful community-based initiatives for language revitalization through collaboration with other appropriate groups and organizations, and promotes public awareness of this crisis. ILI was founded as the Institute for the Preservation of the Original Languages of the Americas (IPOLA) by Joanna Hess in September 1992 in Santa Fe, New Mexico. ILI has a Board of Directors whose members are majority Native American. The Board's experiences in language work at various levels steer the program direction. A multidisciplinary corps of Advisors are called upon to assist the Board of Directors and staff in programmatic, administrative and fiscal matters. http://www.indigenous-language.org/index.php .:.? Andr? Cramblit: andre.p.cramblit.86 at alum.dartmouth.org is the Operations Director Northern California Indian Development Council NCIDC (http://www.ncidc.org) is a non-profit that meets the development needs of American Indians To subscribe to a news letter of interest to Natives send an email to: IndigenousNewsNetwork-subscribe at topica.com or go to: http://www.topica.com/lists/IndigenousNewsNetwork/subscribe/? location=listinfo -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 1384 bytes Desc: not available URL: From cashcash at EMAIL.ARIZONA.EDU Mon Oct 3 16:59:30 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 3 Oct 2005 09:59:30 -0700 Subject: Government creates tech dictionary (fwd) Message-ID: Government creates tech dictionary By?ITWeb, 3 October 2005 http://mybroadband.co.za/nephp/?m=show&id=851 The government has introduced a multilingual dictionary that explains ICT terms in nine South African indigenous languages. ? The dictionary was one of three launched by the Department of Arts and Culture at an event in Boksburg this week. The other two are a natural science and a technology glossary, to be used in schools for grade one to six pupils, and a parliamentary/political glossary. The dictionary explains basic ICT terminologies in IsiZulu, IsiXhosa, IsiNdebele, TshiVhenda, SiSwati, Sesotho, Sepedi, XiTsonga and Setswana. "The idea and compilation of the dictionary into nine indigenous languages is a revolutionary first step in this exciting journey to massify the understanding of ICT and to enable the placement of ICT at the centre of the people's development process for change, transformation, economic growth and prosperity," says deputy minister of communications, Roy Padayachie. "In our country the language barrier and the inability to understand ICT terminology and processes act as a deterrent," says Padayachie. "It will become a great social force in the movement for change," he says. The dictionaries will be available from the Department of Arts and Culture Web site and will also be distributed to various primary schools for use by teachers and learners. The parliamentary/political glossary will be distributed to translators throughout the country and language practitioners in various legislatures in the country. INet-Bridge From cashcash at EMAIL.ARIZONA.EDU Mon Oct 3 17:04:56 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 3 Oct 2005 10:04:56 -0700 Subject: WB call for applications-Grants Facility for Indigenous Peoples (fwd) Message-ID: Friday, 30 September, 2005 WB call for applications Grants Facility for Indigenous Peoples http://www.cyberdyaryo.com/press_release/pr2005_0930_03.htm Over the last decade, the World Bank has moved towards engaging directly with Indigenous leaders. This approach is reinforced by the Social Development Agenda which places Indigenous Peoples and other vulnerable groups at The center of development, so that they can have control over their own future. In an effort to implement a proactive approach to establishing direct partnerships with Indigenous Peoples, the World Bank facilitates direct partnerships and dialogues with Indigenous Peoples and their representative organizations, while continuing its work with borrower governments and civil society organizations. Proactive measures supported by the World Bank at the request of the borrower country include: * Strengthening and improving the policy and institutional frameworks affecting Indigenous Peoples and their relations with other groups of national society; * Building indigenous capacity for self-development, based upon their cultural heritage and knowledge; * Demonstrating the important role that Indigenous Peoples can play in the management of fragile ecosystems and biodiversity conservation; and * Disseminating the experience learned from such indigenous development initiatives to national governments and the international donor community. About The Grants Facility For Indigenous Peoples The World Bank is partnering with Indigenous Peoples leaders on an initiative ?the Grants Facility for Indigenous Peoples? which supports sustainable and culturally appropriate development projects planned and implemented by and for Indigenous Peoples. Founded in 2003, this is the third year that the Grants Facility is inviting applications for small grants. The Grants Facility Board, with majority Indigenous Peoples, review and make final recommendations on grant awards. The Grants Facility supports the aspirations of Indigenous Peoples and helps tofulfill a vital development need of Indigenous Peoples? communities. Through small grants, it supports projects that include Indigenous Peoples in development operations, improve their access to key decision-makers, empower them to find solutions to the challenges they face, and promote collaboration in the public and private spheres. The innovative projects supported by the Grants Facility build on indigenous culture, identity, knowledge, natural resources, intellectual property and human rights. The Grants Facility Board is responsible operationally and strategically for the governance of the Grants Facility for Indigenous Peoples. Board members are primarily responsible for providing strategic guidance to the Grants Facility and making decisions on grant awards. The Secretariat located in the Social Development Department of the World Bank is responsible for the administrative, technical, and financial aspects of the Grants Facility. The Priority Areas For Funding The Grants Facility for Indigenous Peoples will consider grants addressing the following areas: * Increasing Indigenous Peoples communities? and organizations? capacity for self-development * Innovative pilot projects that build on indigenous culture, identity, knowledge, natural resources, intellectual property and human rights, and/or institutions * Planning and preparation of development projects implemented by Indigenous Peoples? communities and organizations * Recommendations made by the UN Permanent Forum on Indigenous Issues on social and economic development areas * Development of partnerships and alliances with other stakeholders, such as governments and international organizations, or between Indigenous Peoples? Organizations. Examples Of Projects That Could Be Funded * Grassroots solutions to challenges faced by Indigenous Peoples * Preservation, promotion, and protection strategies for Indigenous Peoples? language and sacred sites (burial grounds, religious sites, etc.) * Protection and patenting of intellectual property rights pharmacological, artistic, etc. * Culturally appropriate and economically viable artisan activities * Culturally appropriate ethno-tourism models * Mapping of Indigenous Peoples? territories * Co-management of natural resources * Partnerships with extractive industries * Participation of Indigenous Peoples in policy formulation * Collection of disaggregated data on Indigenous populations * Country profiles of Indigenous Peoples The Grants Facility cannot consider: applications from organizations without legal registration, or applications from individuals applying on their own behalf for travel grants or scholarships. Who Can Apply? Please note that your community or organization MUST meet all of the following criteria to be eligible for a grant: + Applicant must be an Indigenous Peoples? community or not-for-profit/non-governmental Indigenous Peoples? organization. + Applicant must be legally registered in the country of grant implementation, the country must be eligible to borrow from the World Bank (IBRD and/or IDA) (please visit the website www.worldbank.org/indigenous for a list of countries). + Applicant should have an established bank account in the name of the applicant organization. + Applicant should demonstrate internal controls to govern the use of funds. Where applicable, it should have auditing records of past grants. + Applicant should not have received a grant from the Grants Facility for Indigenous Peoples in the previous two years. + Applicant must submit only one proposal per organization. An Indigenous Peoples? community or organization may ask a legally registered not-for-profit organization, such as an NGO, to act as its intermediary on their behalf. In such cases, the relationship between the Indigenous Peoples group and the entity must be made explicit in the application. Requirements for Applications = All applications must directly benefit Indigenous Peoples in a culturally appropriate, sustainable, and gender inclusive manner and address issues central to Indigenous Peoples? aspirations. = Proposed project budget requests should range between US$10,000 and US$30,000 and include a minimum contribution of 20% of the total project cost. The contribution can be in cash or in-kind (such as personnel costs or use of local facilities). The budget should be based on realistic local costs. Details should be provided on amounts and sources of contribution (including from the applicant organization). Budget MUST be submitted in US Dollars. = Proposed project timeline should indicate how the project would be completed within 12 months from the award date. = Applications are accepted only in English, French, and Spanish. = Applications must be received by November 15, 2005. How Will the Decisions on Applications Be Made? All applications received by the deadline will be reviewed according to the criteria listed below. Applications received after the deadline will not be accepted. Applications will be acknowledged within one month of receipt but due to the large volume of requests it may take up to six months to notify applicants of the decisions. Decisions on projects will be made by the Grants Facility Board based on the following criteria: * Project effectiveness: Does the application address the needs of the community? Will it make a difference in the community to aid or resolve issues? Does it have influence elsewhere? * Project feasibility: Is the proposed approach practical? Is the timeline realistic and the budget adequate? How will the project continue after funding? * Institutional capacity: What relevant skills does the organization?s staff bring to the project? Has the organization succeeded in similar endeavors? * Institutional credibility: What kind of reputation does the group enjoy within its community and beyond? * Balance of grant portfolio: Providing for a balance of the grant portfolio with regard to geographic distribution, gender, and issues addressed. Applicants, where required, must receive necessary clearance from their respective governments for receipt of funds. Applicants must provide proof of legal registration and organizational bank account information upon approval. The Grants Facility Secretariat may forward the application to other funding organizations (such as foundations or other multilateral agencies) if it is not selected for funding. How to Apply For a Grant Applicants should carefully read the guidelines of the Grants Facility for Indigenous Peoples prior to completing the attached application form. The completed application should not exceed 10 pages; any attachments will be disregarded. Applications should be emailed to: indigenouspeoples at worldbank.org . They may also be mailed or faxed to the address below. Please allow a minimum of one month for all postal deliveries to the World Bank in order to meet the deadline. World Bank Grants Facility for Indigenous Peoples Social Development Department Mailstop MC5-526 World Bank 1818 H Street, NW Washington, DC 20433 USA Fax: 1-202-522-1669 Email: indigenouspeoples at worldbank.org Grants Facility for Indigenous Peoples - Application Form Contact Information 1. Name of the Indigenous Peoples? community 2. Name of the organization that will manage the grant (organization must be legally registered with a bank account in the organization?s name) 3. Title of project 4. Name and title of the person in charge of project 5. Mailing address, including district, state, province, and postal code 6. Country where project will be implemented 7. Telephone, including country and city codes 8. Fax, including country and city codes 9. Email 10. Please provide details of legal registration (such as date, registration number, government agency, etc. Community / Organization Information 11. Please describe the mission of the community or organization and how it relates to the project and people it serves. 12. Please describe the Indigenous Peoples that the community or organization serves, works with, or supports. What is the name of the Indigenous Peoples? group? 13. Please describe 3 major accomplishments of the community or organization since it began, including a description of the funding source, outcomes, and cooperation with community organizations, NGOs, government agencies, donor organizations, or international institutions. 14. Please describe the relevant skills of the staff who will be implementing the proposed project. 15. Please describe the organizational structure of the community or organization, including the staffing and governance structure and the role of its Indigenous members, including women. 16. Please note any local, regional, national and global Indigenous Peoples? organizations and networks with which the community or organization works and describe the relationship. 17. How much money in US dollars ($) does the organization plan to spend thisyear, including all projects and operating expenses. Please list the organization's major sources of funding. 18. What internal controls are in place to govern the use of funds? Project Information 19. What are the issues and problems that the project will address? Why are these issues critical to Indigenous Peoples? communities? 20. How will the grant from the Grants Facility for Indigenous Peoples be used to address these issues? Please describe the activities to be funded by the grant within the one-year timeframe. 21. How will Indigenous Peoples be involved in the design, implementation, and evaluation of the project? 22. What are the anticipated results of the project? What changes will occur as a result of the project? 23. How will the implementation of the project be monitored and evaluated? 24. How will the project be sustained after the period of grant implementation? Grant Request Information 25. Grants range from US $10,000 to US $30,000. What is the total amount in US dollars requested from the Grants Facility for Indigenous Peoples for the proposed project? 26. Please provide an itemized project budget in U.S. dollars and for a period of one year only. Checklist for applicants: The organization submitting the proposal must meet the following eligibility criteria before applying and submitting the proposal: Organization managing the grant is legally registered Organization has a bank account in its name Proposed project is designed and implemented by an Indigenous Peoples organization or community Budget includes 20 percent match amount Please see www.worldbank.org/indigenous for more information Cyberdyaryo 09/30/05 From andrekar at NCIDC.ORG Tue Oct 4 02:11:35 2005 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Mon, 3 Oct 2005 19:11:35 -0700 Subject: Great Basin Event Message-ID: Native Americans gather for Great Basin Native Languages Conference Sep 30, 2005, 02:45 PM http://www.krnv.com/Global/story.asp?S=3920139&nav=8faO Nearly 200 American Indians are expected to gather near Reno Friday for the start of the seventh annual Great Basin Native Languages Conference. Organizers say the Hungry Valley gathering is designed to help tribal members preserve their culture and language. Among others, members of the Washoe, Paiute, Shoshone, Comanche, Nez Perce, Navajo and Seminole tribes have registered. .:.? Andr? Cramblit: andre.p.cramblit.86 at alum.dartmouth.org is the Operations Director Northern California Indian Development Council NCIDC (http://www.ncidc.org) is a non-profit that meets the development needs of American Indians To subscribe to a news letter of interest to Natives send an email to: IndigenousNewsNetwork-subscribe at topica.com or go to: http://www.topica.com/lists/IndigenousNewsNetwork/subscribe/? location=listinfo -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 1028 bytes Desc: not available URL: From iackerman at ROSETTASTONE.COM Tue Oct 4 13:08:42 2005 From: iackerman at ROSETTASTONE.COM (Ilse Ackerman) Date: Tue, 4 Oct 2005 09:08:42 -0400 Subject: Federal Task Force calls for funding for aboriginal languages Message-ID: *Task force calls for funding of Aboriginal language project * Posted: October 04, 2005 by: David Wiwchar / Today correspondent OTTAWA, Ontario - The Federal Task Force on Aboriginal Cultures and Language recently released a 142-page report, calling on the Canadian government to immediately begin funding Aboriginal language projects before it's too late. ''Canada's past assimilative actions, particularly the residential school system, cannot be ignored. Canada's failure to protect First Nation, Inuit and Metis languages and cultures means it must now provide the resources necessary to restore them. All federal departments share this responsibility. However, First Nation, Inuit and Metis peoples must also take their rightful place as the first and foremost teachers of their own languages and cultures,'' read the report. ''Forcibly removing language and culture from individual First Nation, Inuit and Metis people is tantamount to a breach of Aboriginal and treaty rights, as well as a breach of the Crown's fiduciary duty, and should therefore be compensable. It is also our view that Canada's refusal to compensate individuals who continue to suffer the devastating effects of their loss of connection to their communities and their languages, cultures and spiritual beliefs fails to uphold the honour of the Crown. Further, this refusal has the effect of appearing to relegate First Nation, Inuit and Metis languages to the position of subjugated languages that can be forcibly removed from the memories of the people who spoke them, with impunity.'' During 16 community consultations held across Canada in 2004, many stated that the ability to speak one's own language helps people understand who they are in relation to themselves, their families and their communities, and to creation itself. ''The exact number of languages and dialects is unknown, but around 61 are spoken today. First Nations speak 51 languages. Inuit speak various dialects of Inuktitut and Metis speak Michif, as well as some First Nation languages.'' British Columbia has the greatest language diversity, containing eight of the 11 language families. But in that province, First Nation generational language transmission is in serious decline. Most First Nation languages there are listed as ''endangered'' because Interior Salish languages - along with the languages in the Tsimshian family, Kwakw'ala, Nuu-chah-nulth, and several of the smaller Dene languages in northern British Columbia, the Northwest Territories and the Yukon - fell within a range of more than 300, but fewer than 1,000, speakers. 30 percent or 52 First Nations had endangered languages (less than 50 percent of the adult population were reported speaking the language and there were few if any young speakers or, although over 80 percent of the older population spoke the language, there were no identified speakers under 45 years old). Research suggests that intergenerational transmission of British Columbia's First Nation languages has virtually ceased, and that almost no young children are acquiring the First Nation language in the home. Even among the population of childbearing age, especially younger parents, very few individuals are fluent. American Indian people able to speak a First Nation language well enough to conduct a conversation fell from 20 percent in 1996 to 16 percent in 2001, while those speaking it in the home declined from 13 percent to 8 percent. ''It is important to keep in mind that statistics on language tell only a small part of the story. ''Most of the world's indigenous languages are in danger of extinction, including those in Canada. Regardless of the number of speakers, all First Nations, Inuit and Metis languages are equal. There are many reasons why every effort should be made to save them. First, they are the original languages of Canada, spoken here millennia before French and English. They ground First Nation, Inuit and Metis nationhood, are recognized in treaties, and are entrenched in section 35 of the Canadian Constitution.'' The task force made 25 recommendations in the report, released July 27. They recommend a national language strategy be developed through community-based planning by First Nation, Inuit and Metis language communities, as well as by their regional and national representative organizations, with coordination and technical support to be provided by the proposed national language organization. Other recommendations included equitable resources for language support; that Canada provide funding for First Nation, Inuit and Metis languages which is, at a minimum, at the same level as that provided for the French and English languages; and that funding of First Nation schools by the Department of Indian Affairs and Northern Development be provided at the same level and standard as that provided to Ministries of Education. Those incarcerated in Canadian jails and prisons should also receive language-training resources, because what has been missing so far is any systematic attempt to provide language training to incarcerated First Nation, Inuit and Metis persons to enable them to participate more deeply and fully in their own traditions. ''That being said, however, Canada cannot speak our languages for us. Canada cannot restore them. And Canada cannot promote them among our peoples. We must take our rightful positions as the first and most appropriate teachers of our languages and cultures. We must begin by speaking our own languages to our children in our homes and communities and we must do it daily. We cannot delegate this task to our schools or leave it for the next generation. To maintain, revitalize and preserve our languages, we must use traditional and contemporary methods and strategies in the development of new approaches.'' ''We view this foundational report as a new beginning, the first step of what many described as being a 100-year journey to the revitalization of our languages and cultures,'' read the report. ''... Restoring their languages and cultures would ensure that First Nations, Inuit and Metis people remain strong nations for as long as the sun shines, the grass grows, and the river flows.'' -- Ilse Ackerman Manager, Endangered Language Program Fairfield Language Technologies, Rosetta Stone 135 West Market St, Harrisonburg, VA 22801 USA w: 540-432-6166 c: 540-578-3074 f: 540-432-0953 -------------- next part -------------- An HTML attachment was scrubbed... URL: From pasxapu at DAKOTACOM.NET Wed Oct 5 15:37:19 2005 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Wed, 5 Oct 2005 08:37:19 -0700 Subject: CFP: 27th Annual Ethnography in Education Reminder (Modified by phil cash cash) Message-ID: fwd from the Linganth listserv ~~~ The submission deadline for the 27th Annual Ethnography in Education Research Forum is now only ten days away: OCTOBER 15, 2005. The submission information is included below. The University of Pennsylvania's Graduate School of Education and the Center for Urban Ethnography announce the 27th Annual Ethnography in Education Research Forum, to be held February 24th and February 25th, 2006 on the University of Pennslyvania campus. The Ethnography in Education Research Forum, the largest annual meeting of qualitative researchers in education, is currently accepting proposal submissions for individual papers and symposia that focus directly on issues of significance for the conduct and understanding of the processes of education. The submission DEADLINE is OCTOBER 15, 2005. We encourage proposals of research in areas such as ethnography of education; research on everyday school practice; practictioner research; multicultural, critical and feminist studies of education; language and literacy in education; urban and international education; indigenous language revitalization; action research in education; and more. Please find the call for papers below as well as on the forum's website (http://www.gse.upenn.edu/cue/forum.php). Note that all proposals must be submitted online. 27th Annual Ethnography in Education Research Forum "Educators and Ethnographers Negotiating Ideological and Implementational Spaces? Throughout the world ideological and implementational gaps continue to develop between globalizing forces and national educational policies on the one hand and pedagogical and social justice demands in classrooms and schools on the other. Educators who negotiate these gaps on a daily basis search for third spaces and creative ways to fill them. They struggle to meet the demands of standardized assessments while trying to create curricula that are both engaging and relevant for students with diverse backgrounds. They seek out pedagogical strategies for helping their students benefit from the social and economic advantages of globalization without sacrificing local ways of being and doing. Educational researchers, in turn, attempt to understand the inter- connections and disparities between different levels of educational practice ? from policy-making, to curricular design, to the work of classroom teachers. These researchers collaborate with teachers and administrators to bridge implementational gaps and to reconcile local ideologies with those reflected in educational policy, including ways of transforming, resisting and challenging those ideologies. The Ethnography in Education Research Forum invites papers that explore these issues by documenting grassroots responses to varying levels of educational policy, describing teacher-researcher collaboration in the negotiation of third spaces, making theoretical and methodological connections between the study of societal level phenomena and local processes, bringing to light covert responses to overt policy decisions, and critically examining relationships between academic and public interests. Plenary Speakers *Marcelo Suarez-Orozco, New York University Steinhardt School of Education *Carole Edelsky, Arizona State University College of Education *Antonia Candela, Departamento de Investigaciones Educativas del Centro de Investigaci?n y Estudios Avanzados, M?xico *Elsie Rockwell, Departamento de Investigaciones Educativas del Centro de Investigaci?n y Estudios Avanzados, M?xico *Jan Nespor, Virginia Tech School of Education CALL FOR PAPERS The dates for the 2006 Forum are Friday, February 24 - Saturday, February, 25, 2006. Participants should plan to arrive in Philadelphia on Thursday evening, February 23, as both Friday and Saturday will offer a full program of sessions. Registration and all sessions will be held on the University of Pennsylvania campus in Philadelphia, PA. Proposals are invited in areas such as: *Multicultural and inter-ethnic issues in education. *Practitioner research ? by teachers, administrators, students, parents, and other school community members. *Critical and feminist studies in education. *Ethnographic evaluation in education. *Language learning, language policy, and literacy issues in education. *Uses of ethnography in science and math education. *Uses of microethnographic methods in research on everyday school practice. *Ethnographies of urban education. *Indigenous language revitalization. *Action research in education settings. *Ethnography and Educational Policy PRESENTATION FORMATS 1. Traditional Paper ? Individual or Group These presentations should report on analyses, results, and conclusions in final form. 2. Work-in-Progress ? Individual or Group If you anticipate presenting preliminary conclusions, submit your proposal as a Work-in-Progress. Presentations of works-in-progress differ from both data analysis and from traditional papers in that initial findings and tentative conclusions are emphasized. Presenters may consult the audience about their conclusions. 3. Data Analysis Consultation - Individual submissions only Held on Friday only: 30 minutes for presentation and discussion. Proposals should state questions about data analysis and identify the data to be addressed. Please adhere to the following guidelines for your proposal: (a) State 2 or 3 questions about data analysis that will be addressed. Questions should be narrowly defined and intimately tied to the data being presented. (b) Identify the specific data that will actually be used in the presentation. Data to be shared may include field notes (maximum 2 pages), interview transcripts (maximum 1 page), audio and/or video tapes (maximum 1 minute), and archival and site documents. (c) Presenters should not plan to present preliminary conclusions. Rather, their purpose should be to seek advice on data analysis. The data analysis presentation is unique to the Forum. Presentation guidelines are as follows: (1) 5 minutes to describe the nature of the research (1 minute), provide context (1 minute), and present the specific data analysis questions to be addressed (3 minutes). (2) 5 minutes for the audience to read or watch the data. (3) 20 minutes for general discussion guided by a research methods consultant. Audience members provide insights and advice regarding emergent patterns and themes in the data as well as alternative methods of analysis. Presenters must prepare 40 copies of written data sources or select a few minutes of audio and/or video data to share with the audience. Please note audiovisual equipment needs in your proposal. SUBMITTING A PROPOSAL Individual Presentations (15 minutes) Proposals may be submitted by individual presenters for any of the presentation formats: Data Analysis, Work-in-Progress, or Traditional Paper. (See instructions online, in addition to the notes above on presentation formats.) Group Sessions (75 minutes) Group session proposals may be submitted for Traditional Paper or Work-in- Progress formats, but not for Data Analysis Consultations, which are always individual submissions. The proposal should describe the rationale and specific content of the session, including a brief overview of the session topic and a paragraph on research methods used, a summary of findings, and bibliographic citations. The proposal should make clear the relevance of the session topic for the field of education. No fewer than three, and no more than six presenters, including a discussant, should be included in a group session. These sessions may vary in organization: a set of individual papers, a panel discussion, a plan for interaction among members of the audience in discussion or workshop groups are possible formats. If the session consists of a set of individual papers, the group session proposal must also include an abstract for each individual presentation. Practitioner Research ? Individual Paper or Group Session In addition to submitting your proposal as an individual paper or group session, and indicating clearly whether it is for the traditional paper, work- in-progress, or data consultation format, you may also choose to designate it as a practitioner research presentation. These presentations focus on research by teachers and other practitioners in educational settings (e.g., school principals, counselors, non-teaching aides, parents, students, and other members of school communities). Practitioner research presentations are particularly featured on Saturday of the Forum, known as Practitioner Research Day. CRITERIA FOR EVALUATION OF PROPOSALS 1. Significance for education: Presentations should address topics concerning educational processes, formal or informal. We do not accept general ethnographic reports on topics not directly related to educational issues. 2. Conceptual framework: The theoretical assumptions and conceptual bases underlying the research should be briefly described. 3. Interpretation as a framing perspective: Interpretive strategies should be utilized to identify the various points of view of the person/people/program whose actions are being described and analyzed. 4. Method: Ethnographic research is multi-layered; the presentation should combine evidence from a variety of data sources, i.e. more than one of the following: participant observation, field notes, audio- or video-tapes, interviews, site documents, demographic and historical information. 5. Description: There should be both depth and specificity in description. Rather than strictly focusing on results, we expect a rich description of the study context, presenting such things as vivid narrative vignettes and quotes from interviews. The descriptive voice should communicate specificity, "showing" as opposed to "telling" in general terms. 6. Analysis: We are interested in both the originality of the analysis and the adequacy of the evidence. Analytic categories should be arrived at inductively rather than deductively. Analysis should incorporate the specific and the general, considering details of what actual persons do and linking those particulars to general processes of social structure and culture. PROCEDURE FOR SUBMITTING PROPOSALS All proposals are submitted electronically. Go to http://www.gse.upenn.edu/cue/forum.php Choose on-line submission. The final deadline for proposal submission is October 15, 2005. We will not be able to review incomplete proposals. 27th ETHNOGRAPHY FORUM CALENDAR October 15, 2005 ? All proposals should be submitted electronically by this date. Early November ? Notification of acceptance or rejection by e-mail. All submitters will receive notification. Information regarding the day and time of sessions will be provided later. Early January 2006 ? All individuals and groups who have been accepted will be notified by e-mail that the preliminary schedule and the presenters' contact information are posted on the web. Using the find function on the web browser, individuals and groups can find the day and time of their session. The pre- registration forms will also be posted on the website. Please fill in the form, submit the form electronically, and then print out the confirmation page. Include the confirmation page with your check or money order. January 21, 2006 ? All requests for changes in the schedule must be submitted via e-mail to cue at gse.upenn.edu by this date. February 14, 2006 - Pre-registration confirmation page and payment must be post-marked by this date. Final schedule will be posted on the web. No reimbursement for cancelled registration available after this date. February 24 and February 25, 2006 - 27th Ethnography in Education Research Forum Center for Urban Ethnography University of Pennsylvania Graduate School of Education 3700 Walnut Street Philadelphia, PA 19104-6216 cue at gse.upenn.edu From cashcash at EMAIL.ARIZONA.EDU Thu Oct 6 14:59:46 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 6 Oct 2005 07:59:46 -0700 Subject: In Arctic, a search for the right words (fwd) Message-ID: In Arctic, a search for the right words Inuit translators, elders to develop terms to describe climate change issues By BOB WEBER Tuesday, October 4, 2005 Page A10 Canadian Press http://www.theglobeandmail.com/servlet/ArticleNews/TPStory/LAC/20051004/ARCTIC04/TPNational/Canada They may have 20 words for snow, but they're short of terms for ozone layer and greenhouse gas. Inuit translators and elders from across the Arctic will meet today to develop standard words to allow speakers of northern aboriginal languages to talk about the accelerating global warming of their homeland. "We don't have any terminologies per se in Inuktitut right now when we focus on climate change," said David Akeeagok, of Nunavut's Department of Culture, Language, Elders and Youth. "What we want to do is ensure that there are standard words in English and Inuktitut, for climate change especially. That way the hunters can talk to the scientists on the same wavelength, where both of them have very valuable information that they'd like to share." Recent studies suggest the Arctic is experiencing the effects of climate change both earlier and more intensely than other parts of the globe -- so fast that northern languages can't keep up. Inuktitut, for example, has no standardized terms for the concepts of biodiversity, the Gulf Stream or shoreline erosion. Even the term climate change presents problems. When scientists use it, it refers to everything from changing local weather or ice conditions to rising temperatures around the globe. Inuktitut doesn't have a broad, overarching meaning for the term, Mr. Akeeagok said. "So when somebody mentions climate change, somebody might end up saying the weather changes or ice conditions change, when it refers to the global [changes]." Interpreters and Inuktitut speakers have improvised words or phrases as needed. But without a common standard vocabulary, misunderstandings arise. "That's when frustration takes place and you see the divide of the scientific world and the Inuit world." This week's four-day workshop will cover Inuktitut and Inuinnaqtun, spoken in the Western Arctic, as well as various dialects of both languages. "This will open up more communications when it comes to climate change," said James Eetoolook of Nunavut Tunngavik Inc., the Inuit land claim organization co-sponsoring the workshop. "The Inuit will be more involved." Mr. Eetoolook said workshop participants hope to develop a glossary of 200 Inuktitut words with precise meanings and English equivalents. The goal is to have it developed in time for the United Nations climate change conference scheduled for Montreal in November and December, allowing Inuit representatives to better represent their concerns. "If we don't get involved, we see the effects, but don't have the input to it," Mr. Akeeagok said. The workshop is only the latest in a number of such efforts to keep Inuktitut and Inuinnaqtun relevant and usable in today's world. Last year, a similar workshop was held to come up with Inuktitut terms for financial accounting and business. And even before Nunavut was created in 1999, a conference was held to develop words for southern legal and political concepts. Inuktitut is the majority language in Nunavut. Statistics Canada figures show more than 70 per cent of the territory's 25,500 Inuit speak it, a figure consistent across all age groups. From cashcash at EMAIL.ARIZONA.EDU Thu Oct 6 15:08:28 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 6 Oct 2005 08:08:28 -0700 Subject: Nyikina language classes to go public (fwd) Message-ID: Nyikina language classes to go public National Indigenous Times, Issue 90 http://www.nit.com.au/business/story.aspx?id=5787 WA: In September 2004 the Nyikina people of Derby celebrated the launch of a kit which contains resources for teaching their language. Among the exciting materials was the outline for a possible course that would use the contents of the kit in a structured way to teach language to all who have a mind to learn and are approved by Nyikina Inc. Anyone wishing to purchase a kit would need to demonstrate understanding of how to use the materials, preferably by completing the course. After community consultation, several of the resources and the course plan have now been revised and are ready for testing, so a meeting was called at the Derby Community Library on September 13 to discuss the next steps. Attendance at the meeting was beyond expectations with a mixture of Derby residents being there on the night. Twenty five people applied to take part in a pilot course which will commence on October 10. Several more have added their names to the list since the meeting. Classes will be held from 7-10pm for ten sessions. The organisers believe the course will be the first of its kind for a Kimberley Aboriginal language at home. Participants will learn to speak and respond to some simple Nyikina phrases. They will also develop an understanding of the spelling system and begin to recognise simple features of grammar. Organisers, Nyikina Inc and Madjulla Inc, hope that at least some of the first group of students will be enthusiastic enough to continue to learn the language from local speakers after the course is over. Nyikina elders Aunty Daisy Loongkoonan, Lucy Marshall and Jeanni Warby were enthusiastic about the opportunity to ensure that their language will not only survive but grow strong again in the country where it belongs. They dream of a time in the future when Nyikina will be offered in local schools along with other subjects, and there will be understanding and support in the wider community to nurture children?s development in the language. The meeting on September 13 was the first step in the realisation of this dream. From cashcash at EMAIL.ARIZONA.EDU Sat Oct 8 17:23:35 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sat, 8 Oct 2005 10:23:35 -0700 Subject: Niue fights to keep language alive (fwd) Message-ID: Niue fights to keep language alive Oct 5, 2005 http://tvnz.co.nz/view/page/411749/616440 Teachers of the Niue language in New Zealand say one way to keep their tongue alive is by following the same road as Maori. Niuean people from around New Zealand are in Porirua this week for a four-day conference to discuss and debate the sustainability of their language. Latest figures put the language in a precarious situation with less than 20% of Niuean people speaking the language fluently. Co-ordinator of the Niue literacy project Nora Douglas says the efforts Maori have made are a good example in regaining their language. Douglas believes elders have a pivotal role in ensuring their language, culture and heritage is preserved for future generations. She says the elders are a precious asset and must be utilised. Douglas says they are the role models and will help pass the language on to the next generation. Language teachers are also looking at developing a Niuean Language Commission. From mona at ALLIESMEDIAART.COM Sun Oct 9 23:41:22 2005 From: mona at ALLIESMEDIAART.COM (Smith) Date: Sun, 9 Oct 2005 18:41:22 -0500 Subject: Any web designers in the crowd? Message-ID: Native designers, in particular. Have had an email from a Native org. lookin' around... Mona _______________ From the Sky: Native Stories in Song and Sound http://cdbaby.com/cd/gwlarsen From jtucker at STARBAND.NET Mon Oct 10 15:59:35 2005 From: jtucker at STARBAND.NET (Jan Tucker) Date: Mon, 10 Oct 2005 11:59:35 -0400 Subject: Any web designers in the crowd? In-Reply-To: <824a3691b759af7e4ac6950d4c3d3bb0@alliesmediaart.com> Message-ID: Mona, Evans Craig is a great resource. Here is his email evans at evanscraig.com and his website http://www.evanscraig.com/html/my_websites.html I've talked to him personally also, and he's a super person, very knowledgeable and if he can't do it he will know someone who can. Jan Tucker -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of Smith Sent: Sunday, October 09, 2005 7:41 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: [ILAT] Any web designers in the crowd? Native designers, in particular. Have had an email from a Native org. lookin' around... Mona _______________ From the Sky: Native Stories in Song and Sound http://cdbaby.com/cd/gwlarsen From annier at SFU.CA Mon Oct 10 16:07:53 2005 From: annier at SFU.CA (annie ross) Date: Mon, 10 Oct 2005 09:07:53 -0700 Subject: Any web designers in the crowd? Message-ID: An embedded and charset-unspecified text was scrubbed... Name: not available URL: From jtucker at STARBAND.NET Mon Oct 10 17:53:51 2005 From: jtucker at STARBAND.NET (Jan Tucker) Date: Mon, 10 Oct 2005 13:53:51 -0400 Subject: Any web designers in the crowd? In-Reply-To: <824a3691b759af7e4ac6950d4c3d3bb0@alliesmediaart.com> Message-ID: Here is Evans Craig's information. I emailed him. He's done a great deal of work facilitating online access and promoting tribal control of computing services. Evans Craig, Native American Entrepreneur www.EvansCraig.com 619-994-4306 Internet Technology Service, Providing Internet Solutions www.InternetTechnologyService.net First Nations Cafe, An Internet Cafe in Imperial Beach www.FirstNationsCafe.com Tribal Mall, Native Artists providing American Jewelry, Tribal Artifacts, Indian Arts & Crafts www.TribalMall.com Trading-Post-Gifts, Retail gifts at Wholesale prices. www.Trading-Post-Gifts.biz -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of Smith Sent: Sunday, October 09, 2005 7:41 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: [ILAT] Any web designers in the crowd? Native designers, in particular. Have had an email from a Native org. lookin' around... Mona _______________ From the Sky: Native Stories in Song and Sound http://cdbaby.com/cd/gwlarsen From mona at ALLIESMEDIAART.COM Mon Oct 10 21:38:18 2005 From: mona at ALLIESMEDIAART.COM (Smith) Date: Mon, 10 Oct 2005 16:38:18 -0500 Subject: Any web designers in the crowd? In-Reply-To: Message-ID: Pidamaya for the tips. I'm passing them along to the org who asked me... On Oct 10, 2005, at 12:53 PM, Jan Tucker wrote: > Here is Evans Craig's information. I emailed him. He's done a great > deal of > work facilitating online access and promoting tribal control of > computing > services. > > Evans Craig, Native American Entrepreneur > www.EvansCraig.com > 619-994-4306 > > Internet Technology Service, Providing Internet Solutions > www.InternetTechnologyService.net > First Nations Cafe, An Internet Cafe in Imperial Beach > www.FirstNationsCafe.com > Tribal Mall, Native Artists providing American Jewelry, Tribal > Artifacts, Indian Arts & Crafts > www.TribalMall.com > Trading-Post-Gifts, Retail gifts at Wholesale prices. > www.Trading-Post-Gifts.biz > > -----Original Message----- > From: Indigenous Languages and Technology > [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of Smith > Sent: Sunday, October 09, 2005 7:41 PM > To: ILAT at LISTSERV.ARIZONA.EDU > Subject: [ILAT] Any web designers in the crowd? > > > Native designers, in particular. Have had an email from a Native org. > lookin' around... > > Mona > > > > _______________ > From the Sky: Native Stories in Song and Sound > http://cdbaby.com/cd/gwlarsen > > ____________________________________ http://gmr.typepad.com Marty's blog-in-progress -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 1421 bytes Desc: not available URL: From cashcash at EMAIL.ARIZONA.EDU Tue Oct 11 02:56:37 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 10 Oct 2005 19:56:37 -0700 Subject: QLD: Wik people capture knowledge on the Western Cape (fwd) Message-ID: 11?October?2005 QLD: Wik people capture knowledge on the Western Cape http://www.abc.net.au/message/news/stories/s1479436.htm Source: Traditional Knowledge Recording Project The Traditional Knowledge Recording Project (TKRP) has joined with people from western Cape York to ensure the rich heritage of the Wik language groups is preserved for the future. Using video cameras and a multi-media database, the knowledge of the elders will be recorded and catalogued in a manner that maintains the integrity of the cultures oral traditions. Wik TKRP Cultural Advisor Thomas Toikalkin with the Apelech traditional dancers. Founded by Dr. George Musgrave and Dr. Tommy George Snr. from the Laura basin in central Cape York, the TKRP has spent several years building a database suitable for storing video files of traditional indigenous knowledge. The project was looking to share its tools and methodology with other language groups in the peninsula, and found a willing partner in Wik country. The Wik Traditional Recording Project in Aurukun has been recording events such as house openings and making copies for the families, but a lack of modern equipment and other support has restricted their activities. They approached TKRP who, with the help of the philanthropic Victor Morgan Charitable Trust, have since provided digital video cameras, playback decks, and a computer with the TKRP database installed. What we have in Aurukun are people who have experience behind the camera and are passionate about recording traditional knowledge, says TKRP Project Manager, Victor Steffensen. So the essential ingredients are there. While those behind the camera know what theyre doing, some of the Wik elders are not as accustomed to being in front of it. This led Dr. Tommy George Snr. to make the journey out to the west coast of the cape, to demonstrate how to do a piece to camera. I show them how we do it you know, talk to the camera in their own language." said Dr. Tommy George. They'll pick it up quick alright. In 2003 Aurukun produced a CD Rom phrase book of the Wik Mungkan language which was recently sold to educational institutions. The recent upgrade of their audio-visual equipment will allow them to focus on one of their greatest visual assets. This area is famous for dance so we have started documenting some of the dances with an explanation of their significance and history, says the Wik Traditional Knowledge Project Officer, Daniel Bracegirdle. TKRP has also been supporting us to begin documenting traditional burning practices and assess their impact on the country. For many of the holders of the knowledge in Aurukun it has been some time since others have taken an interest in the old ways. Anthropologists have been rare in the region since the 1980s. Ive been waiting a while for this to happen, says Wik elder Stanley Kalkeeyorta. We need to pass on what we know about our important places so the young ones will understand where they come from. The difference this time is that rather than non-indigenous academics writing down their interpretation of the traditional knowledge, local people are now creating audio-visual documents of the information, presented on location in the original language. As the Wik are traditionally an oral culture, audio-visual material is far more useful than text based information. These AV files are managed in the community and available to the people for whom they have the greatest value. What were doing is gathering the information on country, delivered by the individuals with the wisdom and the authority to transfer it, says TKRP Project Manager Victor Steffensen. This is the way indigenous knowledge has always been passed on to the next generation. With many remote communities facing difficulties engaging their young people in constructive activities, the strength of this project is that it brings the generations together in a way that values the technical skills of the young, and the experience of the old. "A strong sense of identity and to know where you come from is number one when we're talking about the development of our youth", says Community Pastor Ralph Peinkinna. "For the young people of Aurukun this means they have to spend more time out bush, at the outstations, learning to live off the land again. That's why this traditional knowledge recording is important for us." Background: The Wik Traditional Recording Project is supported by the Aurukun Shire Council and TKRP through contributions from the Victor Morgan Charitable Trust. The Wik Traditional Recording Project includes Wik Elders Ralph Peinkinna, Silas Wolmby, and Arthur Pambegan, as well as Cultural Advisers Stanley Kalkeeyorta, Thomas Toikalkin, Roxanne Yunkaporta, and Sharon Ngallametta. The TKRP is funded primarily through the contributions of private individuals and philanthropic institutions including The Christensen Fund (USA). The project is also supported by the University of Technology Sydney, The Wilderness Society, Telstra, The University of California and the Natural Heritage Trust (NHT). TRKP is administered by Balkanu Cape York Development Corporation. Dancers in the photo right are: Front L to R, Gabriel Pamtoonda, Selwyn Nanponan, Thomas Toikalkin, Thaapich Nanponan. Back left to right, Clinton Pamtoonda, Dion Pootchemunka, Lex Tony Nanponan. From cashcash at EMAIL.ARIZONA.EDU Wed Oct 12 19:36:19 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 12 Oct 2005 12:36:19 -0700 Subject: Tribes Gather (fwd) Message-ID: Tribes Gather By AMELIA NEUFELD BEE STAFF WRITER http://www.modbee.com/life/readysetgo/story/11339298p-12087199c.html For California Indians, the advent of autumn historically was marked by a two-week-long "gathering," a celebration of the bounty of the fall harvest at which members of various tribes met to trade goods, catch up with distant relatives and perhaps find a marriage partner. This annual tradition lasted until the 1760s, when Spanish missionaries, and later Mexican ranchers, pushed into California tribal lands and actively "recruited" ? either by force or enticements ? the native Indians to work for them in building missions, farming or doing menial labor. The Indians were forbidden to speak native languages, and many of their traditional cultural expressions, like the fall gathering, ended. In recent years, some California Indian tribes have brought back the fall gathering, but this time as more of a public-education event. Many fall gatherings still function as places for tribal members to meet, but now the events, which are typically one day long, also serve as a way to introduce and educate the general public about American Indian history and culture. "A lot of people in the Central Valley don't know that there are Indians here," said Jennifer Morgan, a ranger and interpreter at the San Luis Reservoir State Park in Los Banos, "or they don't know anything about Indians other than what they see in movies." Mutsuns, guests gather Saturday, a fall gathering will be held at the park. About 70 members of the Mutsun tribe will converge and celebrate their heritage and culture with dancing, demonstrations and storytelling. An additional 10 or so members from two other Northern Californian tribes, the Maidu and Mewuk, will join the gathering to demonstrate their tribal dancing. The event is free and open to the public. "It's to promote cultural awareness of California Indians and to teach the public about our tribes," Quirina Luna-Costillas, a member of the Mutsun tribe, said. The Mutsuns' (moot-SOONS) land historically stretched from the Monterey coast to Pacheco Pass (Highway 152 west of Los Banos) and, some say, as far inland as the San Joaquin River. Now in its fifth year, the gathering will feature demonstrations of how to make abalone-shell necklaces, baskets, soap-root brushes, arrowheads and miniature tule boats, as well as lessons on "atlatl," or spear-throwing. Demonstrations of traditional Indian dancing and storytelling will be ongoing throughout the day. These tribes "are happy to share their culture with everybody," Morgan said. "They would rather have a day to share their culture than build a museum for it." Saturday's gathering is co-sponsored by California State Parks, a Los Banos community group called the Four Rivers Association and the Mutsun Language Foundation, a nonprofit agency co-founded by Luna-Costillas and her cousin, Lisa Carrier. The women started the foundation in 2000 to document and preserve traditional Mutsun practices and language. Mutsun is one of eight Ohlone/ Costanoan dialects that were spoken along California's central coast. The last fluent speaker of Mutsun died in 1930. The idea to form a nonprofit foundation "came from eight years of trying to revitalize our native language," Luna-Costillas said. The women worked with linguists and historians from the University of California campuses in Berkeley and Davis, trying to hunt down any documents with references to a language that, like the other 100-plus American Indian languages in California, was oral-based. "There needs to be an interest in the community to make these languages work," said Lisa Woodward, a graduate student in American Indian studies at UC Davis who worked with Luna-Costillas as she researched documentation of the Mutsun language. Language collector The University of California houses a database of some of the papers by American linguist J.P. Harrington, who traveled the West collecting pages of notes on native languages. Stored in the database are probably 15,000 to 20,000 pages of notes Harrington took on the Mutsun language, Woodward said. His original notes are stored in the national anthropological archives at the Smithsonian Institution in Washington, D.C. Woodward said she has noticed an interest from many California tribes in "bringing back" their dormant languages. For example, the Pechanga tribe in Southern California employs a linguist full time to teach its children their ancestral language. The Hoopa, in Humboldt County, have set up their own language program as well. "It's part of the lifestyle, part of the culture," Woodward said. "Some people believe that you don't truly understand your culture until you speak the language." For Luna-Costillas, the impetus to start the project came out of a desire not only to document the language, but to "revitalize our culture." Since working with researchers and doing the detective work, Luna-Costillas said, the tribe has found "tons" of songs that it is starting to bring back, and has started dancing again. Luna-Costillas has become "semifluent" in Mutsun, teaching herself the language with the help of a linguist; now she is teaching her children. Increasing awareness of her people's language and culture is the main reason Luna-Costillas said her tribe wants the public to take part the annual fall gathering. "We're proud of our culture and who we are," she said. "It is important to understand that your people didn't just fade out and not exist anymore. "You get a little tired of hearing that you're extinct." Bee staff writer Amelia Neufeld can be reached at 238-4537 or aneufeld at modbee.com. MORE INFORMATION What: 5th annual Fall Gathering of Native California Peoples When: Saturday, 10 a.m.-4 p.m. Where: San Luis Reservoir State Park (San Luis Creek exit off Highway 152 between Los Banos and Gilroy) Admission: Free (parking $6) See ...: California Indian dancers, tule boat building, atlatl (spear throwing), basket weaving, flintnapping, abalone pendant carving, soap-root brush making, storytelling Information: 826-1196, mutsunlanguage.com or parks.ca.gov/events Posted on 10/12/05 00:00:00 http://www.modbee.com/life/readysetgo/story/11339298p-12087199c.html From cashcash at EMAIL.ARIZONA.EDU Wed Oct 12 19:40:06 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 12 Oct 2005 12:40:06 -0700 Subject: Bear-Coon awarded Native Studies citation at U of A (fwd) Message-ID: Bear-Coon awarded Native Studies citation at U of A [submitted photo - Tracy Bear-Coon with Cree syllabics at U of A.] By richard mackenzie STAR Reporter Oct 12 2005 http://www.thegoldenstar.net/portals-code/list.cgi?paper=100&cat=43&id=508537&more= Former Golden resident Tracy Bear-Coon made the decision four years ago to leave her job as Native Co-ordinator for local schools and move her family to Edmonton in pursuit of a university education. And, since entering the University of Alberta (U of A), Bear-Coon has made the most of her difficult choice, this fall becoming the first-ever recipient of the Eric Newell Dean's Undergraduate Citation in Native Studies. The $10,000 award, endowed by U of A Chancellor Eric Newell, is spread over four years of study and requires a minimum GPA of 3.5 on a normal course load. "To get this citation is almost surreal," Bear-Coon said. "I could never imagine this is where I could be." Bear-Coon is in the fourth year of a five year study, which will see her graduate with a Bachelor of Arts (BA) degree in Native Studies and a B.Ed. She recalls that her job in Golden served as a source of inspiration when she was making the tough decision to move. And her time as an educator continues to motivate her when workloads get grueling. "I had the privilege of working with some fabulous teachers while in my old job. I worked in Field, at Lady Grey and also at Edelweiss," she says. "I love standing up in front of the classroom. "It's nice to have a captive audience." Bear-Coon is also motivated to help with what she sees as the continuing problem of poor graduation rates for Aboriginal students. "I am Cree [from the Montreal Lake Cree Nation in Saskatchewan] and I grew up in a lot of places where I was probably the only Native person or even minority," she says. "One of the things that would have been beneficial for me would have been to have a role model in the schools." "I always thought, looking at books and magazines and my teachers' faces: 'Where do I belong.Where do I fit in?' "I didn't see anything of relevance to me and I think that is some of the problem for Aboriginal students. "They don't see relevance because they don't have role models. It's not the only reason, but I think it's a huge factor." While at U of A, Bear-Coon will focus on the Cree Language Education in Alberta Project. Funded by a $25,000 grant from the Social Sciences and Humanities Research Council of Canada, the study is examining ways to preserve and retain the Cree language for future generations of Aboriginals living in Alberta. Bear-Coon says that one conclusion she and her peers have drawn from the study is that the federal and provincial governments should be forming a Language Commission. Former Golden resident is determined to find solutions to issues facing the Aboriginal community From cashcash at EMAIL.ARIZONA.EDU Thu Oct 13 06:29:02 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 12 Oct 2005 23:29:02 -0700 Subject: Request for assistance: Profile of HL programs in the USA (fwd msg) Message-ID: -------- Original Message -------- Subject: Request for assistance: Profile of HL programs in the USA Date: Wed, 12 Oct 2005 14:24:34 -0400 From: "Scott G. McGINNIS" Reply-To: smcginni at umd.edu To: heritage-list at Majordomo.umd.edu Heritage Language Programs Need You! The Alliance for the Advancement of Heritage Languages and the Center for Applied Linguistics (www.cal.org/heritage) are currently collecting profiles on heritage language programs in the United States. This online collection of profiles will allow heritage language programs in community- based, K?12, and university settings to form a network to exchange ideas and resources with one another. We need your help! If you are a teacher or a coordinator of a heritage language program, or a heritage language strand in another educational program, we encourage you to fill out a Heritage Language Program Profile. The profile form takes only about 20 minutes to complete and will provide you, as well as us, with interesting information about your program. You can submit it online or print and fax it to us. For more information and to fill out the profile, go online at www.cal.org/heritage. Help us get the word out! With the help of all heritage language programs, we can offer a comprehensive collection of information and resources. Please let other heritage language program developers and staff know about the National Heritage Languages Web site and encourage them to complete a profile on their program. Questions? We can help! If you have questions, email Adriana Val at aval1 at umbc.edu. Thank you for your collaboration. Dr. Joy Peyton, Center for Applied Linguistics Dr. Shuhan Wang, Delaware Department of Education Dr. Ana Mar?a Schwartz, University of Maryland, Baltimore County Ms. Adriana Val, University of Maryland, Baltimore County From cashcash at EMAIL.ARIZONA.EDU Thu Oct 13 06:34:06 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 12 Oct 2005 23:34:06 -0700 Subject: Endangered and Minority Languages and Language Varieties (fwd CFP) Message-ID: CONFERENCE NOTICE AND CALL FOR PAPERS ******PLEASE DISTRIBUTE WIDELY****** WE ARE NOW ACCEPTING ABSTRACT SUBMISSIONS Georgetown University Round Table on Languages and Linguistics 2006 Endangered and Minority Languages and Language Varieties: Defining, Documenting, and Developing March 3-5, 2006 Washington, DC Co-organizers: Kendall King & Natalie Schilling-Estes Georgetown University Linguistics Department The Faculty of Languages and Linguistics at Georgetown University is pleased to announce the 2006 Georgetown University Round Table on Languages and Linguistics (GURT). The theme of this year's conference is 'Endangered and Minority Languages and Language Varieties: Defining, Documenting and Developing'. GURT will take place on the campus of Georgetown University in Washington, DC, March 3-5. Confirmed plenary speakers include Nancy Hornberger, William Labov, Suzanne Romaine, Elana Shohamy, and Walt Wolfram. The conference will also feature symposia organized by Joy Kreeft Peyton, Ofelia Garcia, Teresa McCarty, Leena Huss & Pia Lane, and Cristina Sanz. We invite proposals for colloquia, individual papers, and poster presentations related to the conference theme. The proposal submission deadline is November 1, 2005. For more details about the conference or to submit an abstract, please visit our website at http://www.georgetown.edu/events/gurt/2006/ ********************* Lyn Fogle GURT 06 Assistant gurt at georgetown.edu Please visit our website at http://www.georgetown.edu/events/gurt/2006/ From cashcash at EMAIL.ARIZONA.EDU Fri Oct 14 17:32:51 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 14 Oct 2005 10:32:51 -0700 Subject: MS supports development of Eskimo language (fwd) Message-ID: MS supports development of Eskimo language http://www.int.iol.co.za/index.php?set_id=1&click_id=115&art_id=qw1129299486993B265 Copenhagen - A project aimed at compiling a glossary of computer words in Greenlandic, an Eskimo language, has been launched, reports said on Friday. Suggestions will be vetted by the Greenland Language Council, Oqaasileriffik, and the project is sponsored by software giant Microsoft, the online computer news site ComOn reported. The initiative was, however, the brainchild of Greenland's main Information Technology company, Kimik IT. "I felt that it was a bother and problematic for both users and programmers not to be able to use their mother tongue. That is why we contacted Microsoft and the Greenland Language Council which luckily backed the idea," Ian Wennerfeldt of Kimik IT said. Per Langgard, who has been selected to moderate the suggestions, said the initiative was important since a language's viability hinges on having a "professional terminology". "I hope that the project will contribute to strengthening the Greenlandic language," he said. Greenlandic is an Eskimo language but although the Inuit people of Canada, the United States and Russia speak variants of it, there is no common written language. In comparison with other Inuit variants, Greenlandic has a greater range of literary works. Home-ruled Greenland has 56 000 inhabitants. - Sapa-dpa Published on the Web by IOL on 2005-10-14 09:04:31 ? Independent Online 2005. All rights reserved. IOL publishes this article in good faith but is not liable for any loss or damage caused by reliance on the information it contains. From cashcash at EMAIL.ARIZONA.EDU Sat Oct 15 16:46:48 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sat, 15 Oct 2005 09:46:48 -0700 Subject: Developing Linguistic Corpora (fwd msg) Message-ID: ---------- Forwarded message ---------- * * LINGUIST List 16.2978 Fri Oct 14 2005 _________________________________________________________________ Martin Wynne, Developing Linguistic Corpora: a Guide to Good Practice, Online ________________________________________________________________ Date: 14-Oct-2005 From: Martin Wynne Subject: Developing Linguistic Corpora: a Guide to Good Practice, Online 'Developing Linguistic Corpora: a guide to good practice', edited by Martin Wynne of the Oxford Text Archive, is now available for free online at http://ahds.ac.uk/linguistic-corpora/. This is the latest in the series of Guides to Good Practice from the Arts and Humanities Data Service. In this guide, a selection of leading experts offer advice to help the reader to ensure that their corpus is well-designed and fit for the intended purpose. As John Sinclair writes in the first chapter: ''A corpus is a remarkable thing, not so much because it is a collection of language text, but because of the properties that it acquires if it is well-designed and carefully-constructed.'' The collection includes the following chapters: * 'Corpus and text: basic principles' by John Sinclair * 'Adding linguistic annotation' by Geoffrey Leech * 'Metadata for corpus work' by Lou Burnard * 'Character encoding in corpus construction' by Tony McEnery and Richard Xiao * 'Spoken language corpora' by Paul Thompson * 'Archiving, distribution and preservation' by Martin Wynne This and other guides in the series (in print and online) are available from http://www.ahds.ac.uk/creating/guides/ Martin Wynne Head of the Oxford Text Archive and AHDS Literature, Languages and Linguistics martin.wynne at oucs.ox.ac.uk From cashcash at EMAIL.ARIZONA.EDU Mon Oct 17 16:46:09 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 17 Oct 2005 09:46:09 -0700 Subject: Sealaska, UAS join to shore up Haida language (fwd) Message-ID: Web posted October 16, 2005 Sealaska, UAS join to shore up Haida language Many agree existing number of fluent speakers is very low by ERIC MORRISON JUNEAU EMPIRE http://www.juneauempire.com/stories/101605/loc_20051016003.shtml The survival of a language needs your help. A free Haida language course, sponsored by Sealaska Heritage Institute and the University of Alaska Southeast, will begin Monday at 6 p.m. in the fourth-floor conference room at the Sealaska building downtown. The 5212-hour course will be split up over a three-week period - Oct. 17-21, Nov. 7-11 and Dec. 12-16 - with three-and-a-half-hour classes each night. "The whole goal of the classes is to really get the people who are interested in the language and to give them a grounding in the language - to give them enough ability ... that they can begin to use it on a daily basis," said Jordan Lachler, a linguist for Sealaska Heritage Institute who will be teaching the course. The number of fluent Haida speakers in Alaska varies depending on whom you ask, but all agree the numbers are shockingly low. Lachler said he estimates five or six people in the state can be considered truly fluent in the language. "There is about another half-dozen or so who can understand the language but have a limited ability to speak it," Lachler said. "We're definitely at a really critical point of keeping the language alive." Jeane Breinig, a Haida originally from Kassan and an associate professor of English at UAS, estimated the number of speakers at a slightly higher level than Lachler, but only by a few. "It's very low, because most of the speakers are 75-plus and anyone who is younger than that age are not at the same level as our elders," she said. Breinig said she hopes people will show up, of all ages and ethnicities, to help preserve the rich and dynamic language. "I think it's extremely important. If we're really to do anything, this is really the last chance we have because the speakers are getting so old." Lachler said the survival of the language really depends on the level of participation. "It really comes down to a numbers game," he said. "The more dedicated students we can find throughout Southeast Alaska, whether they live in a village or live in a city, ... the better chance we have at keeping the language alive." SHI has been developing a language immersion curriculum over the last several years for kindergarten through second grade with the help of a grant from the U.S. Department of Education. The language course sponsored by SHI and UAS will be using a technique called Total Physical Response that focuses on commands and listening to familiarize the students with the audio aspects of the language. Breinig said the students will be listening a lot and learning commands like how to sit and stand before they learn the literacy aspects of the language. "Just like when you learn as a child, you hear the language for a long time before you start talking it," she said. "It's really quite fun because you're moving, you're not just sitting and being lectured at." Haida classes have been introduced in the Kassan and Hydaburg schools, as well as in the Ketchikan Head Start Program, mostly aimed at kindergarten through second-grade classes. UAS has also offered Haida classes at the Juneau and Ketchikan campuses, and university students are able to earn four academic credits for this course by enrolling and paying regular UAS charges. The course, however, is free for all to attend and participate. Breinig and Lachler both said they hope people will attend who are even the least bit curious about the course or the language. "I would encourage people to come to the first week, and you might be surprised and might want to stay," Breinig said. Lachler concurred. "It's something everybody can do. A lot of people think - I could never learn Haida or learn a second language at all. But that's not true," he said. Breinig said she doesn't want people in the future to say they lived when the language was still in existence but that's it's not around anymore. "Everything we're doing, 100 years from now hopefully our decendants will look back and say, Yep, I'm sure glad they did that." ? Eric Morrison can be reached at eric.morrison at juneauempire.com. From cashcash at EMAIL.ARIZONA.EDU Mon Oct 17 16:53:31 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 17 Oct 2005 09:53:31 -0700 Subject: Program aims at keeping American Indian language alive (fwd) Message-ID: Program aims at keeping American Indian language alive http://www.kare11.com/news/news_article.aspx?storyid=109352 As a child, Emma Fairbanks was sent to an Indian boarding school, where she was hit with a ruler if she spoke Ojibwe. But seven decades later, her daughter, Cleone Thompson, runs a child care center where young children are enrolled in an American-Indian language immersion program. "I never thought it would come back," Fairbanks, 79, said. "I was worried they (future generations) would forget their Indian ways." Thompson said that in about 10 years, most of the elders on the reservations will be gone and there won't be anyone left who speaks the language. Her child care center in her Minneapolis home, Nokomis Child Care, is part of the first Indian language immersion program in the nation for urban preschoolers to revitalize native languages. About 55,000 American Indians are enrolled in tribes in Minnesota. Roughly 3,000 are fully fluent Ojibwe speakers and about 30 are fully fluent in Dakota, according to estimates by the Grotto Foundation, which has focused much of its philanthropy on language revitalization. Many American Indians can say certain words and phrases, but few can carry on a conversation, community leaders say. It is part of the legacy of the boarding schools that American Indians were forced to go to for decades. "My parents didn't want me to speak Dakota; they were afraid for us," said Jennifer Bendickson, program director at the Alliance of Early Childhood Professionals, which was awarded the federal grant to launch the preschools this month. "They would talk to each other in Dakota, but when we came in, they'd stop." Universities and tribal schools have offered language and culture classes over the years. But now, people are finding new ways to keep native languages alive. There is an Ojibwe immersion preschool in Leech Lake, and Indigenous Language Symposiums are held annually. In the Upper Sioux community, a specialized class teaches Dakota to entire households, rather than individuals. At University of Minnesota, language students drive up to Canada on weekends in the fall for an immersion experience at wild rice harvests. Research shows that immersion programs -- from preschool to high school -- have the best results, said Margaret Boyer, executive director of the Alliance for Early Childhood Professionals. "If you want to learn Spanish, you can go to South America," Boyer said. "If you want to learn French, you go to France. But there's nowhere in the U.S. you can go and hear only Ojibwe or Dakota. So the best way to learn is immersion -- and starting at a young age." At All Nations Child Care Center, the students practice counting numbers and saying animal names and colors in Dakota. They also are surrounded with drawings of symbols in American Indian culture, such as eagles and wolves. Similar immersion programs will be launched at Four Directions Child Development Center, Cherish the Children Learning Center and Nokomis Child Care. The first batch of Dakota and Ojibwe speakers are expected to graduate from these programs in three years. Boyer hopes for a ripple effect -- the students' parents must take a class to learn the same materials as their children. And people playing community bingo in the neighborhood the immersion centers are will hear numbers yelled out in Dakota and Ojibwe, she said. "Our project rolls a lot of different things into one," Boyer said. "So all around the community, when people meet each other, they can use the same words." (Copyright 2005 by The Associated Press. All Rights Reserved.) From cashcash at EMAIL.ARIZONA.EDU Tue Oct 18 17:15:18 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 18 Oct 2005 10:15:18 -0700 Subject: Bloomington man helps save dying languages (fwd) Message-ID: Bloomington man helps save dying languages by Jessica Wolfe Indiana Daily Student http://www.idsnews.com/subsite/story.php?id=31866&adid=city Published Tuesday, October 18, 2005 As a young teenager, Indrek Park learned to play bagpipes in Estonia, a country less than half the size of Indiana with one-fifth its population. Now 34 and an IU graduate student, Park is still playing. Last week, he played his Estonian bagpipes for a sixth-grade class at Bloomington's University Elementary School because the students were studying the region in Europe where Estonia lies. The students giggled as Park finished his tunes with a loud honk from the pipes. Growing up in a small country with its own native language, Estonian, Park developed a desire to protect the languages and cultures of small, indigenous groups of people. And if bagpipes could talk, Park's would tell about a man who has traveled the world, working with people to discover, preserve and revitalize their dying languages. "People say, 'What is the point?' But when a language dies, it's like an endangered species dies," he said. Beyond social and academic value, Park said he enjoys studying languages out of pure fascination. He can't give an exact count of all the languages he can speak, but Park generally lists Estonian, Tibetan, Korean, Chinese and the major European languages. "Languages are fascinating, like a hobby, if you get to know the soul of a language," he said. Right now, he is working to get his Ph.D. in linguistics and trying to get grants for a project with the American Indian Studies Research Institute. The project is focused on revitalizing Arikara, an American Indian language in North Dakota with few speakers left. In the beginning, although his focus was not as narrow as it is today, he still had the same researcher's heart, he remembered. When he was 6, he convinced a girl to escape kindergarten for a research adventure with him. When someone noticed their absence, the police were called and, unfortunately for the young adventurers, cut the outing short. "The kindergarten built a big fence around it after that incident," he said. After that, his research adventures were more successful. In his late teens, he spent summers and winters with a friend in Siberia studying the Nenets and Manisi people, collecting their folk songs and materials to donate to the Estonian National Museum in Tartu. What was it like to live with strangers in 50-below-zero weather while researching their culture? "Oh, nice. We had our own reindeer team and stayed in a teepee," Park said. Within the next two years, Park was invited to come to America to intern with Cultural Survival, Inc., a program founded to defend the human rights of indigenous peoples and oppressed ethnic minorities. He later studied on scholarship in Beijing, where he met his wife, Sayon, who is Korean. They both knew English, but Sayon did not speak Chinese. They met the first week Park was in China, when he translated for her to help her find the dining halls. They married two years later. His translating abilities have been helpful for more people than Sayon, however. Currently, Park is using his ability to grasp foreign languages teaching Qeq'chi, a Mayan language, to members of St. Thomas Evangelical Lutheran Church in Bloomington. Park, who is involved in the church, is giving the language instruction to prepare the group for a trip to Chichipate, Guatemala -- the church's "sister parish" community -- this November. St. Thomas' Rev. Lyle McKee said he has been very impressed with Park's ability to grasp the language so quickly. "On his first trip to Chichipate (in 2001), he picked up the language while he was there," McKee said. "It's simply amazing. I've never met anyone like him." Park plans to be with the group in November and has been working on compiling a grammar dictionary for the people in Chichipate, McKee said. Now, after playing his bagpipes in America at the top of the World Trade Center, on the Great Wall of China, in Guatemala's rain forests, halfway up Mt. Everest and in a Bloomington elementary classroom, Park plans to move back to Estonia someday with Sayon, following more extensive research in American Indian languages. Beyond those tentative plans, Park remains unsure, much like a 6-year-old ready for more adventures. "Long term is hard to see," he said. "We'll see what happens." "Bloomington man helps save dying languages" http://www.idsnews.com/story.php?id=31866 ? 2000 Indiana Daily Student From cashcash at EMAIL.ARIZONA.EDU Wed Oct 19 17:01:41 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 19 Oct 2005 10:01:41 -0700 Subject: Awards recognise Indigenous culture preservation (fwd) Message-ID: Wednesday, 19 October 2005, 12:10:48 AEST Awards recognise Indigenous culture preservation http://abc.net.au/message/news/stories/ms_news_1485716.htm People who have worked for the preservation of Pilbara Aboriginal language, culture and history in north-west Western Australia have had their efforts recognised at the Wangka Maya Pilbara Aboriginal Language Centre's first awards night. Wangka Maya manager Fran Haintz says it wanted to formally recognise people who have developed documentaries, photo albums and language databases. Ned Cheedy won the individual adult contribution to language maintenance, BHP Billiton was recognised as the business committed to cultural awareness training and the Jigalong community was recognised as the town working in partnership with Wangka Maya. From cashcash at EMAIL.ARIZONA.EDU Wed Oct 19 17:04:03 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 19 Oct 2005 10:04:03 -0700 Subject: Kiribati abstains on Unesco language protection (fwd) Message-ID: Kiribati abstains on Unesco language protection Posted at 07:13 on 19 October, 2005 UTC Radio New Zealand International http://www.rnzi.com/pages/news.php?op=read&id=20012 Kiribati and Australia have been the only two countries to abstain in a UNESCO vote aimed at protecting linguistic minorities. The commission vote in Paris was on a text that affirmed the sovereign right of countries to protect and promote the diversity of cultural expressions on their territory and in international trade. The text was approved by 151 countries and opposed by the United States and Israel. The US says the text could be used to limit the freedom of expression. Many UNESCO members see the convention as a tool for protecting their local creative industries against American dominance. The text will go to a plenary UNESCO session in Paris tomorrow. From mikinakn at SHAW.CA Wed Oct 19 17:25:06 2005 From: mikinakn at SHAW.CA (Rolland Nadjiwon) Date: Wed, 19 Oct 2005 13:25:06 -0400 Subject: Awards recognise Indigenous culture preservation (fwd) Message-ID: Now this is something we need rather than the glitzy hollywood style aboriginal awards in both Canada and US. Or, Phil, do we already have anything like them somewhere? ------- wahjeh rolland nadjiwon ----- Original Message ----- From: phil cash cash To: ILAT at LISTSERV.ARIZONA.EDU Sent: Wednesday, October 19, 2005 1:01 PM Subject: [ILAT] Awards recognise Indigenous culture preservation (fwd) Wednesday, 19 October 2005, 12:10:48 AEST Awards recognise Indigenous culture preservation http://abc.net.au/message/news/stories/ms_news_1485716.htm People who have worked for the preservation of Pilbara Aboriginal language, culture and history in north-west Western Australia have had their efforts recognised at the Wangka Maya Pilbara Aboriginal Language Centre's first awards night. Wangka Maya manager Fran Haintz says it wanted to formally recognise people who have developed documentaries, photo albums and language databases. Ned Cheedy won the individual adult contribution to language maintenance, BHP Billiton was recognised as the business committed to cultural awareness training and the Jigalong community was recognised as the town working in partnership with Wangka Maya. -------------- next part -------------- An HTML attachment was scrubbed... URL: From cashcash at EMAIL.ARIZONA.EDU Wed Oct 19 17:38:39 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 19 Oct 2005 10:38:39 -0700 Subject: Losing the gift of tongues (fwd) Message-ID: Losing the gift of tongues C.J. Moore TUESDAY, OCTOBER 18, 2005 http://www.iht.com/articles/2005/10/18/opinion/edmoore.php LONDON On Sept. 20 last year, the news went round the world of the death of Yang Huan-yi, a resident of Jiangyong district in China's Hunan province. She was in her 90's. She had acquired fame, and not merely with a few academic linguists, as the last surviving woman who practiced from childhood in the Nushu system of writing. Nushu is not a language, but a recently discovered script developed over centuries by women in that remote provincial area as a means of sharing thoughts and feelings between close friends. It emerged from a long oral tradition of women's storytelling and performance. Fortunately, enough academic ink has been spent on the subject of Nushu to ensure a record survives of its 1,000 or so graphs and their phonetic relationship to local Chinese dialect. "Nushu country" has even become a tourist attraction, heightened by the misleading portrayal of Nushu as a "secret women's code" unreadable by men. But the case of Yang Huan-yi and Nushu evokes the wider troubling issue of language erosion and death. According to Unesco global studies, one language disappears on average every two weeks. Where, as with 80 percent of African tongues, there is no writing system at all, the survival of a language or dialect literally depends on the life of the speakers. Barbara F. Grimes, editor of the Ethnologue linguistic database, writing in 2001, reported there were around 450 tongues then in the last stages of extinction, dependent on a few elderly survivors for their existence. Some 50 or more languages may currently exist with only a single speaker. Unesco estimates that over 50 percent of the world's 6,000 or so documented tongues fall into the category of "endangered." Reasons for this linguistic decline range from natural disasters that severely reduce a population, to social neglect or downvaluing of a tongue or dialect. Attitudes play a role here, sometimes the simple fear of appearing unlettered. Even well-meaning literacy and education programs can be significant factors in the disappearance of a tongue. Where children are removed from their ethnic background to study elsewhere, as happened with rural communities of Scotland and Wales, and with indigenous peoples in the United States, Canada and Russia, they may grow to perceive their mother tongue as "backward" and disadvantaged. If parents, too, join in this shift of cultural perception, transmission from parent to child, the most vital factor of all in language survival, can be suspended or stopped forever. The question is often heard: But don't world relations and communication benefit if we all move toward global languages? Even if the march of globalization is unstoppable with its parallel homogenising effect on language, we still feel a strong sense of loss as linguistic variety diminishes. Why is that? A clue appears in the Unesco report, which says languages are not only "vehicles of value systems and of cultural expressions" but "constitute a determining factor in the identity of groups and individuals." The sacrifice of identity is a price too high to pay, and an unnecessary one. It has been shown that languages can be saved even from the brink of extinction. Speakers can be recorded, dictionaries and grammars compiled and educational means established for a new generation to revive a dying tongue. In Europe, we find effective strategies for the promotion of Basque, Catalan, Breton, Cornish, Gaelic, Irish and Romansch, to scratch only the linguistic surface of the continent. Elsewhere, Hawaiian, Maori, indigenous Mexican and other Latin American tongues have all prospered with the right attitudes and support with English or Spanish as a main language. Without language, there can be no understanding of ourselves, let alone of the world around us. So surely endangered languages merit at least the same attention and outcry as endangered species. From cashcash at EMAIL.ARIZONA.EDU Wed Oct 19 18:09:41 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 19 Oct 2005 11:09:41 -0700 Subject: Awards recognise Indigenous culture preservation (fwd) In-Reply-To: <001501c5d4d2$0dd41270$d30d6d18@Nadjiwon> Message-ID: Hi Rolland, I am not sure there is an avenue or forum that gives recognition to community contributions to language preservation and maintainance. I recall that ILI (Indigenous Languages Institute) in Santa Fe may be doing a bit of this recently but am not certain of this. But yes, community language advocates, speakers, & teachers should be recognized for the important work they do. It is certainly a great and a most life affirming act for communities to celebrate the great treasures they have: their speakers and language! Phil Cash Cash UofA Quoting Rolland Nadjiwon : > Now this is something we need rather than the glitzy hollywood style > aboriginal awards in both Canada and US. Or, Phil, do we already have > anything like them somewhere? > > ------- > wahjeh > rolland nadjiwon > > ----- Original Message ----- > From: phil cash cash > To: ILAT at LISTSERV.ARIZONA.EDU > Sent: Wednesday, October 19, 2005 1:01 PM > Subject: [ILAT] Awards recognise Indigenous culture preservation (fwd) > > > Wednesday, 19 October 2005, 12:10:48 AEST > > Awards recognise Indigenous culture preservation > http://abc.net.au/message/news/stories/ms_news_1485716.htm > > People who have worked for the preservation of Pilbara Aboriginal > language, culture and history in north-west Western Australia have had > their efforts recognised at the Wangka Maya Pilbara Aboriginal Language > Centre's first awards night. > > Wangka Maya manager Fran Haintz says it wanted to formally recognise > people who have developed documentaries, photo albums and language > databases. > > Ned Cheedy won the individual adult contribution to language > maintenance, BHP Billiton was recognised as the business committed to > cultural awareness training and the Jigalong community was recognised > as the town working in partnership with Wangka Maya. From anguksuar at YAHOO.COM Wed Oct 19 22:20:15 2005 From: anguksuar at YAHOO.COM (Richard LaFortune) Date: Wed, 19 Oct 2005 15:20:15 -0700 Subject: NTM Baptizes Over 100 In-Reply-To: Message-ID: These guys have been analyzed like some of the other groups for a few decades- this is what the venerated writer Norman Lewis wrote in his chronicle, The Missionaries (1988, Penguin, McGraw-Hill): "Although many of these had some pretension of missionary endeavour real power was divided between the Summer Institute of Linguistics and the New Tribes Mission, who virtually shared the continent between them. The SIL and NTM were interested only in tribal societies and were specially welcome in 'backward' Latin American countries governed under dictatorial regimes. Here missionaries were accorded the status of government officials and the missions given large tracts of land and contracts to 'settle and civilize' Indian tribes." p 11 ------------------------------------------------ Chavez bans missionary groupBy Guardian Unlimited / World news 03:41pm Venezuela's president, Hugo Chavez, gives out land titles in the state of Apure. Photograph: Leslie Mazoch/AP Venezuela?s leftwing president, Hugo Chavez, has ordered the expulsion of a US-based Christian missionary group he accuses of ?violating? state sovereignty, writes Paul Lewis. ?This is an irreversible decision that I have made,? he said yesterday in typically steadfast comments. ?They will leave, and I don't care two hoots about the international consequences that this decision could bring. No more colonialism!? Mr Chavez - who came to power in 1998 casting himself as a revolutionary leader and champion of the poor, while critics claim has repressed political opposition - revealed his intentions to ban the evangelical group at a ceremony in the south-western Apure state in which he handed over land titles to indigenous groups. The organisation Mr Chavez intends to remove, New Tribes Mission, is, he suggests, spying on behalf of the CIA. Unfounded hearsay? Maybe. Then again, some believe the CIA was complicit in a failed coup against Mr Chavez in 2002. An investigation by the Observer that year indicated that Washington had indeed sanctioned the attempted overthrow. And just last month Chavez told ABC News? Ted Koppel that he had seen evidence of US plans to invade Venezuela. Nita Zelenak, a spokeswoman at New Tribes Mission's headquarters in Sanford, today strongly denied any links to the CIA. The organisation has also posted a statement on its website expressing the hope that Mr Chavez will reconsider his decision. ?New Tribes Mission is not and has never been connected in any way with any government agencies,? the group says, before urging followers to pray that Venezuelan missionaries ?will have wisdom as they pursue further dialogue concerning this matter?. Conspiracy theories aside, the most likely explanation for Mr Chavez?s removal of US evangelists is altogether less dramatic. A friend, admirer and political ally of Cuba?s Fidel Castro, he has probably just seized on an opportunity to poke a well aimed political jab at his arch adversary, George Bush. Sparring between Caracas and Washington intensified this year when US broadcaster Pat Robertson suggested Mr Chavez should be assassinated. Last month, a ruling by a US immigration judge in Texas to block the deportation of Luis Posada Carriles - a former CIA operative wanted in Venezuela for trial over a Cuban airliner bombing that killed 73 people in 1976 - prompted fierce condemnation from Mr Chavez. The judge, William Abbott, argued that Posada faced the threat of torture in Venezuela, to which he responded by drawing attention to alleged human rights breaches at Guantanamo Bay. Cranking up the heat yet further at the UN summit in New York recently, Mr Chavez delivered an unflinchingly critical speech against what he said was Bush?s ?imperialistic? administration. As Mr Chavez reportedly discovered, there is political capital to be gained ? both at home and abroad ? from replacing Fidel Castro as Latin America's loudest critic of the superpower to the north. And, as the Guardian?s correspondent Richard Gott, a Chavez enthusiast and author of a new book on the president explains, the maverick leader is well-attuned to reading popular sentiment in Latin America. Might the expulsion of US missionaries be just another move orchestrated to capitalise on anti-American sentiment? http://blogs.guardian.co.uk/news/archives/2005/10/14/chavez_bans_missionary_group.html ----------------------------------------- Chavez kicks out US CIA Christian evangelists: http://www.libertypost.org/cgi-bin/readart.cgi?ArtNum=112932&Disp=8 ----------------------------------------- --- phil cash cash wrote: > NTM Baptizes Over 100 from Unreached Indigenous > Tribe in Venezuela > > New Tribes Mission (NTM) an international > association of missionaries > concentrated on indigenous, unreached tribal groups > in the world > baptized more than 100 Macos in the Ventuare River > of Venezuela, on > Sunday, Sept. 11. > > 2038-01-18 19:14 > http://www.christianpost.com/article/missions/1789/section/ > > ntm.baptizes.over.100.from.unreached.indigenous.tribe.in.venezuela/ > > 1.htm > > Last week, over 100 indigenous people from a tribe > in Venezuela were > baptized by a tribal-focused mission organization. > > New Tribes Mission (NTM) an international > association of missionaries > concentrated on indigenous, unreached tribal groups > in the world > baptized more than 100 Macos in the Ventuare River > of Venezuela, on > Sunday, Sept. 11. > > I was just thrilled, NTM Nita Zelenak spokesperson > told the Christian > Post on Wednesday. That is what we are here for to > see that the gospel > goes out to people who dont have a chance to hear > it. > > According to NTM, the Maco people live in Southern > Venezuela in both > the jungle and savannah areas along the Ventuare > River. They survive by > planting gardens of jungle fruits and by fishing, > relying on fish and > yucca as their main source of nourishment. > > Prior to the arrival of NTM, the Macos had some > knowledge of > Christianity, learning from the Piaroa, one of > approximately 12 > surrounding villages around the Maco tribe. Yet > because of the language > barrier, the Maco only had a garbled understanding > of Christianity from > the knowledge they gained through the Piaroa. > > NTM had first presented the Gospel to the Piarao > village, and when NTM > missionaries started to evangelize in the Maco > village, they brought > believers from the Piarao tribe to help teach the > Maco tribe. > > Typically, Zelenak explained, we go in and we do > it (evangelize) for a > period after our missionaries have learned the > language and culture > well so that when they present the message they have > a good idea how it > will be understood and interpreted and they teach > accordingly. > > What we try to do is work ourselves out of a job, > she continued, so > initially a missionary is doing the teaching, but > after a while the > native leaders are doing the teaching, and as the > Bible is translated > into their language they can be reading and studying > on their own as > they grow in their understanding. > > The team of missionaries working with the Maco > tribe Davey and Marie > Jank, Joe and Jackie Bruce, Bruce and Cindy Higham, > Phyllis Gordon, and > Elivia Ulacio press toward the goal of seeing the > Maco form a self-run > church. They hope that the Macos will soon be able > to assume the > position of the missionaries and spread the Gospel > to other native > tribes. > > Our long term goal for the Macos is to see them > with a > well-established church where they are the leaders > and they are > reaching out to others, taking the gospel to others > first, groups > within their tribal groups and then to others beyond > their tribal > groups. > > Zelenak concluded her interview with the Christian > Post voicing NTMs > vision, goal, and mission when sharing the Gospel to > the unreached > tribal people of the world. > > There are so many people in the world today, it is > not that they > rejected Christianity, she said. They just dont know > it exist. > > I see our responsibility making that choice to > other people, we are > not out to make people believe something but just > let people know what > is available. > > Currently, NTM missionaries are officially > planting tribal churches in > more than 18 "Explore" countries and also involved > in vital support > roles including training and administration, supply > buying and Bible > translation. They also serve in nine other sending > countries including > Australia, Canada, Germany, South Korea, Malaysia, > New Zealand, > Singapore, the United Kingdom, and the United > States. > > > michelle at christianpost.com > > Copyright ? 2005 The Christian Post. Click for > reprint information __________________________________ Yahoo! Mail - PC Magazine Editors' Choice 2005 http://mail.yahoo.com From anguksuar at YAHOO.COM Wed Oct 19 23:01:30 2005 From: anguksuar at YAHOO.COM (Richard LaFortune) Date: Wed, 19 Oct 2005 16:01:30 -0700 Subject: Minneapolis pre-K immersion coalition Message-ID: In case you missed this article in the star tribune. New life for dying language EAN HOPFENSPERGER, Star Tribune Last update: Print this storyE-mail this story Related content Audio: Sounds of teaching More Lifestyle stories Lifestyle You want what?! Face the music 5 ways to beat the draft Dollars & Sense: Giving memories new lease on life Page: 1 2 Cleone Thompson's mother was sent as a child to an Indian boarding school where she was hit with a ruler if she spoke Ojibwe. Seven decades later, Thompson is now part of an unusual experiment to breathe life back into the language her mother was punished for speaking. Thanks to a new federal grant, the young children she greets with the word "boozhoo" at the day care center she runs from her home in Minneapolis will be part of the first Indian-language immersion program in the nation for urban preschoolers. Thompson said that in about 10 years most of the elders on the reservations will be gone and there won't be anyone left who speaks the language. "That's why we've got to do this now," she said. Thompson's mother, Emma Fairbanks, now a frail 79-year-old, can hardly believe the turn of events. "I never thought it would come back," she said. "I was worried they [future generations] would forget their Indian ways." About 55,000 American Indians are enrolled in tribes in Minnesota. Roughly 3,000 are fully fluent Ojibwe speakers and about 30 are fully fluent in Dakota, according to estimates by the Grotto Foundation, which has focused much of its philanthropy on language revitalization. Many Indian people can say certain words and phrases, but few can carry on a conversation, community leaders say. It's part of the legacy of the boarding schools that American Indians were forced to attend for decades. "My parents didn't want me to speak Dakota; they were afraid for us," said Jennifer Bendickson. She is a program director at the Alliance of Early Childhood Professionals, which was awarded the federal grant to launch the preschools this month. "They would talk to each other in Dakota, but when we came in, they'd stop." While universities and tribal schools have offered language and culture classes over the years, new ideas are taking root across Minnesota. Dozens of people are attending night classes in Ojibwe and Dakota at "language tables" in schools and community centers. There's an Ojibwe immersion preschool in Leech Lake; Indigenous Language Symposiums are held annually. Specialized classes are sprouting up, including one that teaches Dakota to entire households -- as opposed to an individual -- in the Upper Sioux community. And University of Minnesota language students drive up to Canada on weekends this time of the year for an immersion experience harvesting wild rice and learning the accompanying vocabulary. Even so, much of the learning is being done piecemeal, said Margaret Boyer, executive director of the Alliance for Early Childhood Professionals. Research shows that immersion programs, from preschool to high school, are the best route to developing a core group students who are truly fluent, she said. "If you want to learn Spanish, you can go to South America," Boyer explained. "If you want to learn French, you go to France. But there's nowhere in the U.S. you can go and hear only Ojibwe or Dakota. So the best way to learn is immersion - and starting at a young age." These are Minnesota's first languages and saving them is saving an important piece of Minnesota heritage, say language activists. The word Minnesota, for example, is based on the Dakota word Mnisota which means "land where the water reflects the sky," said Neil McKay, University of Minnesota Dakota instructor. Values and a world view For Indian people, the language conveys the values and world view of their ancestors and their culture, said Gabrielle Strong, who oversees the Grotto Foundation's language program. For example, the word for family in Dakota means "the people who live in the same lodge" -- a much broader meaning than in English. A Dakota elder sat in front of several preschoolers at All Nations Child Care Center last week, with a backdrop of colorful drawings of eagles, wolves and other animals that long have been symbols in Indian cultures. "Today we're going to count numbers," he said to the little girls. "Ready?" The girls nodded and began chanting, "Wancha. Nunpa. Yamni. Topa. Zaptan." "Wahshte," said the teacher. "Good." For the next 15 minutes, the children practiced animal names, colors and the alphabet. By next year, those 15 minutes will grow to three hours, and the program will be conducted only in Dakota. Similar immersion programs will be launched at Four Directions Child Development Center and Cherish the Children Learning Center, as well as Thompson's home day care, called Nokomis Child Care. If all goes as planned, the first batch of tiny Dakota and Ojibwe speakers will graduate in three years. There's a ripple effect, said Boyer. Parents must take a class to learn the same materials as their children. The "language tables" have agreed to incorporate the children's weekly vocabulary. And people playing community bingo in the Phillips neighborhoods - where the immersion centers are - will hear the numbers yelled out in Dakota or Ojibwe, she said. "Our project rolls a lot of different things into one," said Boyer. "So all around the community, when people meet each other, they can use the same words." The model, said Boyer, hails from New Zealand, where the Maori Indians slowly brought back their language from near extinction. Hawaii used the same technique of immersion programs starting with preschoolers, with success, she said. That trend now is moving across the United States, she said. "We're one of the leaders," she said, referring to Minnesota. Dreaming of a revival The sheer dearth of fluent speakers, much less speakers who are skilled teachers, makes a full-blown language revitalization movement difficult, said community leaders. There's a distinct shortage of teaching materials such as books, music and tapes in Ojibwe and Dakota. At All Nations preschool, for example, the Dakota-language ABCs posted on the walls are hand-drawn letters with hand-drawn pictures. And there are no pretty preschool books or catchy kids' songs. In fact, Grammy award-winning musician Keith Secola has offered to record a CD of children's music that can be used in these and other pre-schools, said Boyer. Secola, an Ojibwe, even gave a mini-performance for the children at a park last weekend. The preschools -- and other language programs -- are likely to buy language materials from Canada, where language revitalization is about 10 years ahead of the U.S., said Dennis Jones, an Ojibwe language instructor at the University of Minnesota. About five years ago, the Canadian government, which also had forced its native children into boarding schools, issued a public apology, he said. It earmarked $365 million for language revitalization, money now being used to develop teaching materials and rekindle the country's first languages. Minnesota's language activists dream of seeing that happen here. They imagine the day when American Indians can click on the radio or TV, and find Ojibwe or Dakota programming; when street signs will be printed in native languages, when kids can get a video of "The Lion King" dubbed in a native language. "Right now there's a little flame we're fanning ever so gently," said Strong. "We're hoping it becomes a brushfire." __________________________________ Yahoo! Music Unlimited Access over 1 million songs. Try it free. http://music.yahoo.com/unlimited/ From mikinakn at SHAW.CA Thu Oct 20 17:38:56 2005 From: mikinakn at SHAW.CA (Rolland Nadjiwon) Date: Thu, 20 Oct 2005 13:38:56 -0400 Subject: Awards recognise Indigenous culture preservation Message-ID: Scott, thank you so much for that information. ------- wahjeh rolland nadjiwon ----- Original Message ----- From: Scott DeLancey To: ILAT at LISTSERV.ARIZONA.EDU Sent: Thursday, October 20, 2005 1:31 PM Subject: Re: [ILAT] Awards recognise Indigenous culture preservation On Wed, 19 Oct 2005, phil cash cash wrote: > I am not sure there is an avenue or forum that gives recognition to > community contributions to language preservation and maintainance. I Let me mention SSILA's Ken Hale Prize: The Ken Hale Prize is presented annually by SSILA in recognition of outstanding community language work and a deep commitment to the documentation, maintenance, promotion, and revitalization of indigenous languages in the Americas. The Prize (which carries a small monetary stipend and is not to be confused with the LSA's Kenneth Hale Book Award) honors those who strive to link the academic and community spheres in the spirit of Ken Hale. Recipients can range from native speakers and community-based linguists to academic specialists, and may include groups or organizations. No academic affiliation is necessary. Info & procedure for nominations are on the SSILA website , click on "SSILA Award Winners". SSILA is always eager for nominations for this recognition, especially of folks that we might not hear about through the linguistics social network. Scott DeLancey Department of Linguistics 1290 University of Oregon Eugene, OR 97403-1290, USA delancey at darkwing.uoregon.edu http://www.uoregon.edu/~delancey/prohp.html -------------- next part -------------- An HTML attachment was scrubbed... URL: From delancey at UOREGON.EDU Thu Oct 20 17:31:05 2005 From: delancey at UOREGON.EDU (Scott DeLancey) Date: Thu, 20 Oct 2005 10:31:05 -0700 Subject: Awards recognise Indigenous culture preservation Message-ID: On Wed, 19 Oct 2005, phil cash cash wrote: > I am not sure there is an avenue or forum that gives recognition to > community contributions to language preservation and maintainance. I Let me mention SSILA's Ken Hale Prize: The Ken Hale Prize is presented annually by SSILA in recognition of outstanding community language work and a deep commitment to the documentation, maintenance, promotion, and revitalization of indigenous languages in the Americas. The Prize (which carries a small monetary stipend and is not to be confused with the LSA's Kenneth Hale Book Award) honors those who strive to link the academic and community spheres in the spirit of Ken Hale. Recipients can range from native speakers and community-based linguists to academic specialists, and may include groups or organizations. No academic affiliation is necessary. Info & procedure for nominations are on the SSILA website , click on "SSILA Award Winners". SSILA is always eager for nominations for this recognition, especially of folks that we might not hear about through the linguistics social network. Scott DeLancey Department of Linguistics 1290 University of Oregon Eugene, OR 97403-1290, USA delancey at darkwing.uoregon.edu http://www.uoregon.edu/~delancey/prohp.html From cashcash at EMAIL.ARIZONA.EDU Fri Oct 21 15:02:31 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 21 Oct 2005 08:02:31 -0700 Subject: UNESCO Takes Historical Step Against Cultural Invasion (fwd) Message-ID: INTERNATIONAL 10.21.2005 Friday - ISTANBUL 17:57 UNESCO Takes Historical Step Against Cultural Invasion By Ali Ihsan Aydin Published: Thursday, October 20, 2005 zaman.com United Nations Educational, Scientific and Cultural Organization (UNESCO) is preparing to adopt an international convention to protect cultural diversity around the world. The convention envisages the exclusion of cultural products from the category of commercial goods and confers expansive rights to countries to enable them to protect their cultures. The document will be put to vote on October 20, Thursday, at a UNESCO general assembly in Paris. In a preliminary vote held last week, 151 countries supported the convention while only the US and Israel voted against it. To put an end to the cultural expansionism of powerful countries is set as another objective. If the draft convention comes to effect, it would be possible for states to impose restrictions on the imports of foreign cultural content and to subsidize the domestic cultural production. Turkey has dropped its reservations on the draft upon the European Union?s demand, adopting a joint-attitude with the Union and backing the convention, the approval of which is regarded as certain. The Convention on the Protection of the Diversity of Cultural Contents and Artistic Expressions, drawn up after a two-year process of extensive study and discussion, aims to end cultural expansionism of powerful countries in order to protect cultural diversity in the globe. The UNESCO charter envisages excluding cultural products such as movies, music records and artworks from the category of commercial goods and confers ample rights on countries to take measures to protect their cultures and languages. If the draft passes and comes into effect, then a country that signed it can impose limitations on the imports of Hollywood movies, force radios to broadcast a certain percentage of domestic musical content and impose high taxes on the imports of foreign cultural content. The United States, which has control over 80 percent of the culture industry as well as the cinema sector, is fighting ?a diplomatic war? against the enterprise, which was pioneered by France and Canada two years ago. Although the US takes the position that cultures can best flourish in the free market economy, it opposes UNESCO?s interference in economic strategies with the argument that the World Trade Organization (WTO) is entitled to be involved in economic matters. The culture commission, however, took a vote on Monday, with 151 votes for the agreement. Only Israel took sides with the US against and Austria and Kiribati were the abstentions. US Secretary of State Condoleezza Rica reportedly wrote a letter to the UNESCO foreign ministers, threatening them with the US?s departure from the UNESCO. The Americans previously abandoned the organization in 1984 on the pretext of its being politicized, but then returned to the organization in 2003. The convention on cultural diversity is likely to be ratified at UNESCO?s 33rd general assembly meeting which opens this Friday. Then will start the ratification process of the convention in parliaments of the member states. For the document to come into force as in the status of an international agreement, the votes of at least 30 countries are required. The power of the convention will be dependent on how many countries will ratify it. The US has been reported to have launched initiatives to render the power of the convention limited and involved in a process of signing bilateral agreements with several countries before the convention comes into force. Even though the convention comes into effect among a limited number of countries, leading the cultural diversity initiative, France, and other countries struggling against American cultural hegemony will have obtained certain opportunities they have demanded. One of the most remarkable elements of cultural diversity UNESCO tries to protect is language. A total of 6,000 languages exist in the world according to UNESCO; however, 94 percent of the world population speaks only four percent of them. Fifty percent of these tongues are about to disappear. Ninety percent of them have no presence on the Internet. Cultural industries are dominated by only five countries in the world. Eighty-eight out of 185 countries have never produced any movies, even amateur ones, so far. Paris From cashcash at EMAIL.ARIZONA.EDU Sun Oct 23 16:50:19 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 23 Oct 2005 09:50:19 -0700 Subject: A rap song aims to save a rare Native language (fwd) Message-ID: A rap song aims to save a rare Native language MONICA LABELLE mlabelle at argusleader.com October 23, 2005 http://www.argusleader.com/apps/pbcs.dll/article?AID=/20051023/LIFE/510230348/1004/LIFE Dakota used to be a forbidden language among Native American youths. They could be punished if they spoke it. "When they went to different (English-speaking) schools, if they talked Dakota, they got beat," says Orsen Bernard, a Dakota who lives on the Sisseton-Wahpeton reservation. Bernard, 70, wants today's youths to know their Native language and take pride in it. He helps translate children's stories from English to Dakota and is part of the Association on American Indian Affairs' efforts to keep the language alive. The group recently added a rap song, "Wicozani Mitawa," or "My Life" to its growing stock of youth-oriented Dakota media. "It defines you as who you are," Bernard says of the importance of handing down his Native language. America's "melting pot" effect - the combination of countless cultures - threatens to drown this rare language, he says. "When you melt a bunch of stuff, do you know what comes on top? A lot of crud," Bernard says, laughing. His Dakota name, Iha Way Akapi, means "When you see him, he is always laughing." His grandma gave him the name when he was a small child. "That's the way I am," he says. Bernard knows others in his generation who didn't speak Dakota in English-speaking classrooms for fear of being beaten and ostracized. He says his 78-year-old brother still hesitates to speak the language around white people because he has painful memories of being shamed. "Our speakers are primarily elderly. Young teens and young adults don't always have opportunity to hear the language anymore," says Tammy DeCoteau, director of the AAIA's language program. But today's generation of Native American youths don't want the language to be shamed into oblivion. "We're trying to get the language where you wouldn't ordinarily see it through music or games, anywhere we can get their attention," she said. "I feel sad about it, just the thought of it," says Tim Laughter, 23, who created the music on the AAIA's recent rap song. "I hope that doesn't happen." The song gives him hope. "I have a strong feeling that if we try to get it out there more, I feel like we can accomplish something, strike a light in people's heads," says Laughter, of Crawfordsville. The rap's lyrics were written by Tristan Eastman. One of the song's messages, from the point of view of a young man who fights despair, is to embrace Native pride and stand up for traditional culture. "I am not the type of person to ever put on a fake smile / I don't feel but somehow I am cold / and at times my heart and soul aches." It is rapped in Dakota over an even beat. "The farther we get from our languages, the more confused our young people get about who they are and their place in the world," says William Harjo Lone Fight, president of Sisseton-Wahpeton College. "In our language is embedded the instruction on how we treat one another and how we survive." "The lyrics, in my mind, kind of speak about each individual's life around the reservation," Laughter says. "I think everyone can touch base with it on some level." More than 250 compact discs containing the song, recorded in late August, had been distributed free of charge as of early September to young people on the reservation, with its tribal headquarters at Agency Village near Sisseton. The sleeve of the CD has a translation so people might study it and become familiar with the language. "By doing this, we're saying, 'Hey, our Dakota words are just as good as any other language,' " Bernard says. Reach reporter Monica LaBelle at 977-3909. The Associated Press contributed to this report. From cashcash at EMAIL.ARIZONA.EDU Sun Oct 23 21:52:57 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 23 Oct 2005 14:52:57 -0700 Subject: LAN Newsletter No. 6 Message-ID: Dear ILAT members, You will find a nice set of useful technology information in the recent issue of the Language Archive Newsletter No. 6. Among other interesting things, there is a field tested review of Roland?s Edirol R-1 digital audio recorder. If you have not yet visited this site, take a look at some their earlier newsletters. All good reading. Language Archive Newsletter No. 6 http://www.mpi.nl/LAN/ later, Phil Cash Cash UofA From cashcash at EMAIL.ARIZONA.EDU Tue Oct 25 17:56:10 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 25 Oct 2005 10:56:10 -0700 Subject: ILAT update Message-ID: ILAT turns three! Indigenous Languages and Technology (ILAT) discussion list is an open forum for community language specialists, linguists, scholars, and students to discuss issues relating to the uses of technology in language revitalization efforts. Current Number of Subscribers: 185 Country Subscribers * ------- ----------- * Australia 7 * Bolivia 1 * Canada 2 * Fiji 1 * Great Britain 3 * Italy 1 * Mexico 1 * New Zealand 1 * USA 168 ILAT Webpage: http://projects.ltc.arizona.edu/gates/ilat.html LinguaList Mirror: http://www.linguistlist.org/lists/get-lists.html qe'ciyeew'yew' (Thank you) for your continuing interest in ILAT! Discussions are most welcome here. Phil Cash Cash University of Arizona list mngr From MiaKalish at LEARNINGFORPEOPLE.US Tue Oct 25 18:49:15 2005 From: MiaKalish at LEARNINGFORPEOPLE.US (Mia Kalish) Date: Tue, 25 Oct 2005 12:49:15 -0600 Subject: ILAT update In-Reply-To: <20051025105610.meww4gws8kogk48w@www.email.arizona.edu> Message-ID: Heeeeeeyyyyyyyyyyyyyyyyyy! Phil! Congrats! I can't believe it has been that long. I know it has, because I remember when ILAT started. . . where does the time go when we are having so much fun carrying little spoonfuls of hope and technology to stem the tsunami tide of language loss. By the way, I have a Flash movie simulation of the linguistic subtractive schooling agenda for non-English speakers. I finished the movies last night, but still need to get them on the web page. Will send the links in a day or two. Mia -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of phil cash cash Sent: Tuesday, October 25, 2005 11:56 AM To: ILAT at LISTSERV.ARIZONA.EDU Subject: [ILAT] ILAT update ILAT turns three! Indigenous Languages and Technology (ILAT) discussion list is an open forum for community language specialists, linguists, scholars, and students to discuss issues relating to the uses of technology in language revitalization efforts. Current Number of Subscribers: 185 Country Subscribers * ------- ----------- * Australia 7 * Bolivia 1 * Canada 2 * Fiji 1 * Great Britain 3 * Italy 1 * Mexico 1 * New Zealand 1 * USA 168 ILAT Webpage: http://projects.ltc.arizona.edu/gates/ilat.html LinguaList Mirror: http://www.linguistlist.org/lists/get-lists.html qe'ciyeew'yew' (Thank you) for your continuing interest in ILAT! Discussions are most welcome here. Phil Cash Cash University of Arizona list mngr From pasxapu at DAKOTACOM.NET Tue Oct 25 19:49:19 2005 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Tue, 25 Oct 2005 12:49:19 -0700 Subject: ILAT update In-Reply-To: <20051025105610.meww4gws8kogk48w@www.email.arizona.edu> Message-ID: my apologies... i mis-identified LinguistList as LinguaList, Phil On Oct 25, 2005, at 10:56 AM, phil cash cash wrote: > ILAT turns three! > > Indigenous Languages and Technology (ILAT) discussion list is an open > forum for community language specialists, linguists, scholars, and > students to discuss issues relating to the uses of technology in > language revitalization efforts. > > Current Number of Subscribers: 185 > > Country Subscribers > * ------- ----------- > * Australia 7 > * Bolivia 1 > * Canada 2 > * Fiji 1 > * Great Britain 3 > * Italy 1 > * Mexico 1 > * New Zealand 1 > * USA 168 > > ILAT Webpage: http://projects.ltc.arizona.edu/gates/ilat.html > LinguaList Mirror: http://www.linguistlist.org/lists/get-lists.html > > qe'ciyeew'yew' (Thank you) for your continuing interest in ILAT! > > Discussions are most welcome here. > > Phil Cash Cash > University of Arizona > list mngr > From jtucker at starband.net Tue Oct 25 19:49:33 2005 From: jtucker at starband.net (Jan Tucker) Date: Tue, 25 Oct 2005 15:49:33 -0400 Subject: ILAT update In-Reply-To: <20051025105610.meww4gws8kogk48w@www.email.arizona.edu> Message-ID: Phil, I stared out on the H-AmIndian listserver and moved to ILAT about a year ago, and am hooked now on the great information on language revitalization. I'm working hard to find a way to do something of value for language learners and teachers, and am inspired by all that is posted here. Also impressed with what is being done by those on this list. I can just take so much bad news about language loss. This listserver has balanced my view of language revitalization efforts and I've really enjoyed reading from the varied voices, promoting language learning. I'm still working on my website between my day job and will have something to share soon. I had to move to a new server, download a new version of free courseware, and I'm testing it and revising a demo Language Learning Resource Course for Cherokee. I'll share soon. My goal is to get people started using online courseware for supplementing other kinds of language learning and have a model for how they can develop a course. They should be able to put up a course that they completely control at minimum cost on their own website or server. This is what I've done. Just have to perfect it before I show it. Jan -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of phil cash cash Sent: Tuesday, October 25, 2005 1:56 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: [ILAT] ILAT update ILAT turns three! Indigenous Languages and Technology (ILAT) discussion list is an open forum for community language specialists, linguists, scholars, and students to discuss issues relating to the uses of technology in language revitalization efforts. Current Number of Subscribers: 185 Country Subscribers * ------- ----------- * Australia 7 * Bolivia 1 * Canada 2 * Fiji 1 * Great Britain 3 * Italy 1 * Mexico 1 * New Zealand 1 * USA 168 ILAT Webpage: http://projects.ltc.arizona.edu/gates/ilat.html LinguaList Mirror: http://www.linguistlist.org/lists/get-lists.html qe'ciyeew'yew' (Thank you) for your continuing interest in ILAT! Discussions are most welcome here. Phil Cash Cash University of Arizona list mngr From jtucker at starband.net Tue Oct 25 19:55:47 2005 From: jtucker at starband.net (Jan Tucker) Date: Tue, 25 Oct 2005 15:55:47 -0400 Subject: ILAT update In-Reply-To: <20051025184928.1AE983ACB@listserv.arizona.edu> Message-ID: Mia, I can't wait to see what you have developed. Jan -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of Mia Kalish Sent: Tuesday, October 25, 2005 2:49 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Re: [ILAT] ILAT update Heeeeeeyyyyyyyyyyyyyyyyyy! Phil! Congrats! I can't believe it has been that long. I know it has, because I remember when ILAT started. . . where does the time go when we are having so much fun carrying little spoonfuls of hope and technology to stem the tsunami tide of language loss. By the way, I have a Flash movie simulation of the linguistic subtractive schooling agenda for non-English speakers. I finished the movies last night, but still need to get them on the web page. Will send the links in a day or two. Mia -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of phil cash cash Sent: Tuesday, October 25, 2005 11:56 AM To: ILAT at LISTSERV.ARIZONA.EDU Subject: [ILAT] ILAT update ILAT turns three! Indigenous Languages and Technology (ILAT) discussion list is an open forum for community language specialists, linguists, scholars, and students to discuss issues relating to the uses of technology in language revitalization efforts. Current Number of Subscribers: 185 Country Subscribers * ------- ----------- * Australia 7 * Bolivia 1 * Canada 2 * Fiji 1 * Great Britain 3 * Italy 1 * Mexico 1 * New Zealand 1 * USA 168 ILAT Webpage: http://projects.ltc.arizona.edu/gates/ilat.html LinguaList Mirror: http://www.linguistlist.org/lists/get-lists.html qe'ciyeew'yew' (Thank you) for your continuing interest in ILAT! Discussions are most welcome here. Phil Cash Cash University of Arizona list mngr From cashcash at EMAIL.ARIZONA.EDU Tue Oct 25 20:05:51 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 25 Oct 2005 13:05:51 -0700 Subject: ILAT update In-Reply-To: Message-ID: Yes, we all look forward to your latest work Mia. Phil Quoting Jan Tucker : > Mia, I can't wait to see what you have developed. > > Jan > > -----Original Message----- > From: Indigenous Languages and Technology > [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of Mia Kalish > Sent: Tuesday, October 25, 2005 2:49 PM > To: ILAT at LISTSERV.ARIZONA.EDU > Subject: Re: [ILAT] ILAT update > > > Heeeeeeyyyyyyyyyyyyyyyyyy! Phil! > > Congrats! I can't believe it has been that long. I know it has, because I > remember when ILAT started. . . where does the time go when we are having > so much fun carrying little spoonfuls of hope and technology to stem the > tsunami tide of language loss. > > By the way, I have a Flash movie simulation of the linguistic subtractive > schooling agenda for non-English speakers. I finished the movies last night, > but still need to get them on the web page. Will send the links in a day or > two. > > Mia > > -----Original Message----- > From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] > On Behalf Of phil cash cash > Sent: Tuesday, October 25, 2005 11:56 AM > To: ILAT at LISTSERV.ARIZONA.EDU > Subject: [ILAT] ILAT update > > ILAT turns three! > > Indigenous Languages and Technology (ILAT) discussion list is an open > forum for community language specialists, linguists, scholars, and > students to discuss issues relating to the uses of technology in > language revitalization efforts. > > Current Number of Subscribers: 185 > > Country Subscribers > * ------- ----------- > * Australia 7 > * Bolivia 1 > * Canada 2 > * Fiji 1 > * Great Britain 3 > * Italy 1 > * Mexico 1 > * New Zealand 1 > * USA 168 > > ILAT Webpage: http://projects.ltc.arizona.edu/gates/ilat.html > LinguaList Mirror: http://www.linguistlist.org/lists/get-lists.html > > qe'ciyeew'yew' (Thank you) for your continuing interest in ILAT! > > Discussions are most welcome here. > > Phil Cash Cash > University of Arizona > list mngr From cashcash at EMAIL.ARIZONA.EDU Tue Oct 25 20:11:18 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 25 Oct 2005 13:11:18 -0700 Subject: ILAT update In-Reply-To: Message-ID: Thanks Jan for your willingness to share your work. I think your online course in Cherokee may be a first of this kind here in the US. Phil Quoting Jan Tucker : > Phil, I stared out on the H-AmIndian listserver and moved to ILAT > about a year ago, and am hooked now on the great information on > language revitalization. I'm working hard to find a way to do > something of value for language learners and teachers, and am > inspired by all that is posted here. Also impressed with what is > being done by those on this list. I can just take so much bad news > about language loss. This listserver has balanced my view of language > revitalization efforts and I've really enjoyed reading from the > varied voices, promoting language learning. > > I'm still working on my website between my day job and will have > something to share soon. I had to move to a new server, download a > new version of free courseware, and I'm testing it and revising a > demo Language Learning Resource Course for Cherokee. I'll share soon. > My goal is to get people started using online courseware for > supplementing other kinds of language learning and have a model for > how they can develop a course. They should be able to put up a course > that they completely control at minimum cost on their own website or > server. This is what I've done. Just have to perfect it before I show > it. > > Jan > > -----Original Message----- > From: Indigenous Languages and Technology > [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of phil cash cash > Sent: Tuesday, October 25, 2005 1:56 PM > To: ILAT at LISTSERV.ARIZONA.EDU > Subject: [ILAT] ILAT update > > > ILAT turns three! > > Indigenous Languages and Technology (ILAT) discussion list is an open > forum for community language specialists, linguists, scholars, and > students to discuss issues relating to the uses of technology in > language revitalization efforts. > > Current Number of Subscribers: 185 > > Country Subscribers > * ------- ----------- > * Australia 7 > * Bolivia 1 > * Canada 2 > * Fiji 1 > * Great Britain 3 > * Italy 1 > * Mexico 1 > * New Zealand 1 > * USA 168 > > ILAT Webpage: http://projects.ltc.arizona.edu/gates/ilat.html > LinguaList Mirror: http://www.linguistlist.org/lists/get-lists.html > > qe'ciyeew'yew' (Thank you) for your continuing interest in ILAT! > > Discussions are most welcome here. > > Phil Cash Cash > University of Arizona > list mngr From jtucker at starband.net Tue Oct 25 21:22:34 2005 From: jtucker at starband.net (Jan Tucker) Date: Tue, 25 Oct 2005 17:22:34 -0400 Subject: ILAT update In-Reply-To: <20051025131118.yjgg0ccg4csss0s0@www.email.arizona.edu> Message-ID: Phil, there is an online course for Cherokee I and II that is free at http://cherokee.org right now. Anyone can sign up for it. I'm taking Cherokee I now online. I go to class Monday and Wednesday at night and Ed Fields teaches us in a Shockwave or Flash video cast with a chat and slides and live question answer ability. He writes on the slides as he explains and stops to answer questions. What I'm making is a resource course to support this class with quizzes, links to the lessons and other materials to support the Cherokee I live course. I hope to be able to collaborate with those offering the live course as soon as I have perfected the support course. I'm letting students in now to give me feedback about what they'd like for study aids. Many want quizzes, and study materials, so I just downloaded Hotpototoes quiz maker and am putting up vocabulary flash cards, drop and drag vocabulary, and type in the gap sentences. I also made some matching pictures to vocabulary and am just experimenting with sound bites and other resources. I'd like to invite teachers in soon to develop their own resource courses to accompany live courses. I worry about getting ahead of my ability to help them get started, so I'm setting up a model first using Cherokee I. Then I'll invite others to come in and use my site and see if it has potential for helping them teach their language. Jan -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of phil cash cash Sent: Tuesday, October 25, 2005 4:11 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Re: [ILAT] ILAT update Thanks Jan for your willingness to share your work. I think your online course in Cherokee may be a first of this kind here in the US. Phil Quoting Jan Tucker : > Phil, I stared out on the H-AmIndian listserver and moved to ILAT > about a year ago, and am hooked now on the great information on > language revitalization. I'm working hard to find a way to do > something of value for language learners and teachers, and am > inspired by all that is posted here. Also impressed with what is > being done by those on this list. I can just take so much bad news > about language loss. This listserver has balanced my view of language > revitalization efforts and I've really enjoyed reading from the > varied voices, promoting language learning. > > I'm still working on my website between my day job and will have > something to share soon. I had to move to a new server, download a > new version of free courseware, and I'm testing it and revising a > demo Language Learning Resource Course for Cherokee. I'll share soon. > My goal is to get people started using online courseware for > supplementing other kinds of language learning and have a model for > how they can develop a course. They should be able to put up a course > that they completely control at minimum cost on their own website or > server. This is what I've done. Just have to perfect it before I show > it. > > Jan > > -----Original Message----- > From: Indigenous Languages and Technology > [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of phil cash cash > Sent: Tuesday, October 25, 2005 1:56 PM > To: ILAT at LISTSERV.ARIZONA.EDU > Subject: [ILAT] ILAT update > > > ILAT turns three! > > Indigenous Languages and Technology (ILAT) discussion list is an open > forum for community language specialists, linguists, scholars, and > students to discuss issues relating to the uses of technology in > language revitalization efforts. > > Current Number of Subscribers: 185 > > Country Subscribers > * ------- ----------- > * Australia 7 > * Bolivia 1 > * Canada 2 > * Fiji 1 > * Great Britain 3 > * Italy 1 > * Mexico 1 > * New Zealand 1 > * USA 168 > > ILAT Webpage: http://projects.ltc.arizona.edu/gates/ilat.html > LinguaList Mirror: http://www.linguistlist.org/lists/get-lists.html > > qe'ciyeew'yew' (Thank you) for your continuing interest in ILAT! > > Discussions are most welcome here. > > Phil Cash Cash > University of Arizona > list mngr From MiaKalish at LEARNINGFORPEOPLE.US Wed Oct 26 16:35:01 2005 From: MiaKalish at LEARNINGFORPEOPLE.US (Mia Kalish) Date: Wed, 26 Oct 2005 10:35:01 -0600 Subject: ILAT update In-Reply-To: <20051025130551.q1ess0gs088c4oo4@www.email.arizona.edu> Message-ID: Dear Phil & Jan, Thank you for your support. I have some things I learned last night to share, and I have a question, and then I have a serious issue to share. First, the thumbnail of last night's class activity. The sym represented the teaching effects documented in Angela Valenzuela's Subtractive Schooling. The task was to teach Numerals 1-10 and their English equivalents. There were 3 separate sim environments (operationalized in 3 separate .exe's): Monolingual Navajo; Bilingual Navajo/English, and Monolingual English. For Navajo resources, we used the very excellent Navajo numbers page made my Depree ShadowWalker and Delphine Tsinajinnie. Here is a link to the whole collection. It is really quite beautiful: http://www.redpony.us/lngg/navana.htm. There is sound, so make sure your speakers are on. Those teachers who started the sim with Navajo immersion, where they had to match the number numbers to the Navajo words, had a much greater understanding of the complexity and rich detail of the overall question than the group that started in the Monolingual English sim, first, had a hard time realizing that it was a replication sim rather than a teaching sim, and kept looking at the sim AS IF it were being used for teaching. No matter how many times I told them, and explained replication, that is, creating the environment that Valenzuela talked about, they couldn't grasp the concept. Those teams who worked in Navajo had a really good understanding of the replication. Then, we gave teams the opportunity to experience the alternate condition sims. We told the "Monolingual English first" team that we weren't going to tell them how to use the 2nd sym. They had finished early in the first task, and were feeling very full of themselves. So we gave them the opportunity to demonstrate their expertise. Fifteen minutes later, I came back and saw that their "student" in the post-test was showing the same results as in the pre-test. The teachers were saying, "She didn't learn anything". I said, "No, you didn't TEACH her anything." I pointed out to them that the results of the post-test were showing that the sim didn't think any teaching had been done. Now here are the interesting things. When, at the beginning of their work with the Monolingual Navajo sim, I pointed out the Resources link, they dutifully made a note of it, but conceptualized it as Something For The Student. They did not at any time conceive that the Resources had been put there for them as teachers to help with their Teaching. (This was a new insight for me.) Second, when they were trying to match numerals for the Navajo number words, it never occurred to them to question whether their correlations were correct. This, to me, was stunning. How can people try to teach bilingual children without wondering whether their own knowledge of what they are teaching is correct? Finally, when the post-test looked exactly the same as the pre-test, they blamed the student. Again, they never once thought that maybe they had done something wrong. Valenzuela's study looked a lot at how teachers' assumptions affected how they taught, and how they described and characterized their students. We saw it happen Right In Class. When I showed them how the sim actually worked, and what they had done wrong, they had the opportunity to examine their assumptions, and see where they had gone wrong. They had strong and interesting insights into the relationship between teaching and learning. So that's the thumbnail. Now for the posting question: In my sim, I used pictures of Navajo children from some of the teaching events here at my company. I don't want to put these pictures on the web, because I don't have publication permission. I had thought of maybe replacing the pictures with a picture of me when I was little. Now, I was a very cute child, (as children are), but I don't look like a Navajo child, and I think it would be very misleading. I could put some text that says "picture of child", but let's face it, text doesn't have the same impact as a child's face. In fact, it was the picture that swayed one team to be less harsh than their initial instincts prompted them. They said, "She looked so sweet, we couldn't . . . .". So does anyone have any suggestions as to what I might do? Maybe grownups have pictures of themselves as children that they might like to share, or we can all agree that I can use mine with appropriate disclaimers. What do people think? When I can resolve this issue, I will post the materials. :-) I just don't want to be rude and inconsiderate, you know? Finally, I am doing a project in Navajo Immersion Mathematics for my dissertation. I am really struggling here in New Mexico, at State, because we don't have any Navajo professors. We barely have any Ndn professors. One of my friends will help with the Navajo for the materials, and some people believe they know people who might be interested in the work. But this group might be the best place to ask: Is there anyone who would like to help with this kind of work? Someone who is Navajo and has maybe struggled with the complex issues of making things like Math and Science relevant for Navajo children without destroying their language and culture? The goal is to ground the mathematical ideas, some Navajo, some Indigenous from the Americas, and some European, in Navajo language and culture. Oh yes, and I am grounding my work in Lakoff and Nunez, Where Mathematics Comes From, Fauconnier and Turner's, Conceptual Blending Theory, and contextualizing both with Ethnomathematics and the writings of contemporary Ndn scholars. (Check out Sandy Grande; she is a Quecha Critical Race Theorist.) Thanks ahead for your help Mia -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of phil cash cash Sent: Tuesday, October 25, 2005 2:06 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Re: [ILAT] ILAT update Yes, we all look forward to your latest work Mia. Phil Quoting Jan Tucker : > Mia, I can't wait to see what you have developed. > > Jan > > -----Original Message----- > From: Indigenous Languages and Technology > [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of Mia Kalish > Sent: Tuesday, October 25, 2005 2:49 PM > To: ILAT at LISTSERV.ARIZONA.EDU > Subject: Re: [ILAT] ILAT update > > > Heeeeeeyyyyyyyyyyyyyyyyyy! Phil! > > Congrats! I can't believe it has been that long. I know it has, because I > remember when ILAT started. . . where does the time go when we are having > so much fun carrying little spoonfuls of hope and technology to stem the > tsunami tide of language loss. > > By the way, I have a Flash movie simulation of the linguistic subtractive > schooling agenda for non-English speakers. I finished the movies last night, > but still need to get them on the web page. Will send the links in a day or > two. > > Mia > > -----Original Message----- > From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] > On Behalf Of phil cash cash > Sent: Tuesday, October 25, 2005 11:56 AM > To: ILAT at LISTSERV.ARIZONA.EDU > Subject: [ILAT] ILAT update > > ILAT turns three! > > Indigenous Languages and Technology (ILAT) discussion list is an open > forum for community language specialists, linguists, scholars, and > students to discuss issues relating to the uses of technology in > language revitalization efforts. > > Current Number of Subscribers: 185 > > Country Subscribers > * ------- ----------- > * Australia 7 > * Bolivia 1 > * Canada 2 > * Fiji 1 > * Great Britain 3 > * Italy 1 > * Mexico 1 > * New Zealand 1 > * USA 168 > > ILAT Webpage: http://projects.ltc.arizona.edu/gates/ilat.html > LinguaList Mirror: http://www.linguistlist.org/lists/get-lists.html > > qe'ciyeew'yew' (Thank you) for your continuing interest in ILAT! > > Discussions are most welcome here. > > Phil Cash Cash > University of Arizona > list mngr From MiaKalish at LEARNINGFORPEOPLE.US Wed Oct 26 16:41:33 2005 From: MiaKalish at LEARNINGFORPEOPLE.US (Mia Kalish) Date: Wed, 26 Oct 2005 10:41:33 -0600 Subject: FW: preliminary report from the National Indian Education Association on No Child Left Behind Message-ID: This came in on one of my other lists. I thought people would be interested, and I left the routing information in case anyone is interested in ISGEM. Mia -----Original Message----- From: owner-isgem at nmsu.edu [mailto:owner-isgem at nmsu.edu] On Behalf Of Orey, Daniel C Sent: Wednesday, October 26, 2005 9:59 AM To: isgem at nmsu.edu Subject: ENC: preliminary report from the National Indian Education Association on No Child Left Behind fYI Daniel Clark Orey, PhD Pesquisador Visitante pelo CNPq Departamento de Matem?tica - ICEB Universidade Federal de Ouro Preto http://www.csus.edu/indiv/o/oreyd/ ________________________________ De: members at todos-math.org em nome de Julian Weissglass Enviada: qua 10/26/2005 8:00 Para: members at todos-math.org Assunto: preliminary report from the National Indian Education Association on No Child Left Behind Dear Folks, You can download a preliminary report from the National Indian Education Association on No Child Left Behind in Indian country from the web: http://www.niea.org/sa/uploads/policyissues/29.23.NIEANCLBreport_final2.pdf The report is based on eleven hearings meant to gather information on the impact of the No Child Left Behind Act of 2001 on American Indian, Alaska Native, and Native Hawaiian students. Some excerpts from the introduction and a section on the overview of the hearing: "There is an over all sense from the testimony that profound changes are underfoot in Native education and that the Native education community has only just begun to sense the impacts and dangers incumbent in both the intended and unintended consequences of the No Child Left Behind Statute upon the future of Native education. It is clear from the testimony that these changes to date have not included the Native voice. . . . Many witness identified what could generally be labeled the unintended consequences of the statute that has resulted in major disruptions to the education systems, that may fundamentally alter the education potential of schools while significantly and coincidentally narrowing the broad public purposes of schools. This later concern is most directly related to the impacts of the statute upon culturally based education including the use of culturally appropriate pedagogy and curriculum that is connected to the social, cultural, and linguistic heritage of the children, the role of Tribal governments and Native communities and parents in determining the education purposes of schools and the role of teachers, parents and community members in the education lives of Native students. . . . The focus on testing and accountability combined with insufficient funding has in the opinion of witnesses eliminated the ability of schools to focus on the broader public purposes education." -- Julian Weissglass Professor and Director, National Coalition for Equity in Education Department of Education University of California, Santa Barbara, Ca 93106-7090 Phone: 805-893-7722 Fax: 805-893-3026 email: weissglass at education.ucsb.edu web: http://ncee.education.ucsb.edu/ From jtucker at starband.net Wed Oct 26 17:45:58 2005 From: jtucker at starband.net (Jan Tucker) Date: Wed, 26 Oct 2005 13:45:58 -0400 Subject: ILAT update In-Reply-To: <20051026163506.039912012@listserv.arizona.edu> Message-ID: Mia, thanks for sharing, I loved the whole collection of sims link you shared. Your report of your class and teaching and learning was fascinating. I read with interest the reflections you shared on teaching and learning; what works and what doesn't, and who gets blamed when learning doesn't take place and why it happens. I think I learned that we spend little time learning how teachers use materials and maybe how valuable it is to observe the teachers and help them examine their assumptions about teaching and learning. Finally, in your post I thought about student feedback and how important it is to involve them in your teaching process or strategies. My courses are constantly experimental and I ask for feedback often to make sure I'm meeting their needs and keeping their interest. -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of Mia Kalish Sent: Wednesday, October 26, 2005 12:35 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Re: [ILAT] ILAT update Dear Phil & Jan, Thank you for your support. I have some things I learned last night to share, and I have a question, and then I have a serious issue to share. First, the thumbnail of last night's class activity. The sym represented the teaching effects documented in Angela Valenzuela's Subtractive Schooling. The task was to teach Numerals 1-10 and their English equivalents. There were 3 separate sim environments (operationalized in 3 separate .exe's): Monolingual Navajo; Bilingual Navajo/English, and Monolingual English. For Navajo resources, we used the very excellent Navajo numbers page made my Depree ShadowWalker and Delphine Tsinajinnie. Here is a link to the whole collection. It is really quite beautiful: http://www.redpony.us/lngg/navana.htm. There is sound, so make sure your speakers are on. Those teachers who started the sim with Navajo immersion, where they had to match the number numbers to the Navajo words, had a much greater understanding of the complexity and rich detail of the overall question than the group that started in the Monolingual English sim, first, had a hard time realizing that it was a replication sim rather than a teaching sim, and kept looking at the sim AS IF it were being used for teaching. No matter how many times I told them, and explained replication, that is, creating the environment that Valenzuela talked about, they couldn't grasp the concept. Those teams who worked in Navajo had a really good understanding of the replication. Then, we gave teams the opportunity to experience the alternate condition sims. We told the "Monolingual English first" team that we weren't going to tell them how to use the 2nd sym. They had finished early in the first task, and were feeling very full of themselves. So we gave them the opportunity to demonstrate their expertise. Fifteen minutes later, I came back and saw that their "student" in the post-test was showing the same results as in the pre-test. The teachers were saying, "She didn't learn anything". I said, "No, you didn't TEACH her anything." I pointed out to them that the results of the post-test were showing that the sim didn't think any teaching had been done. Now here are the interesting things. When, at the beginning of their work with the Monolingual Navajo sim, I pointed out the Resources link, they dutifully made a note of it, but conceptualized it as Something For The Student. They did not at any time conceive that the Resources had been put there for them as teachers to help with their Teaching. (This was a new insight for me.) Second, when they were trying to match numerals for the Navajo number words, it never occurred to them to question whether their correlations were correct. This, to me, was stunning. How can people try to teach bilingual children without wondering whether their own knowledge of what they are teaching is correct? Finally, when the post-test looked exactly the same as the pre-test, they blamed the student. Again, they never once thought that maybe they had done something wrong. Valenzuela's study looked a lot at how teachers' assumptions affected how they taught, and how they described and characterized their students. We saw it happen Right In Class. When I showed them how the sim actually worked, and what they had done wrong, they had the opportunity to examine their assumptions, and see where they had gone wrong. They had strong and interesting insights into the relationship between teaching and learning. So that's the thumbnail. Now for the posting question: In my sim, I used pictures of Navajo children from some of the teaching events here at my company. I don't want to put these pictures on the web, because I don't have publication permission. I had thought of maybe replacing the pictures with a picture of me when I was little. Now, I was a very cute child, (as children are), but I don't look like a Navajo child, and I think it would be very misleading. I could put some text that says "picture of child", but let's face it, text doesn't have the same impact as a child's face. In fact, it was the picture that swayed one team to be less harsh than their initial instincts prompted them. They said, "She looked so sweet, we couldn't . . . .". So does anyone have any suggestions as to what I might do? Maybe grownups have pictures of themselves as children that they might like to share, or we can all agree that I can use mine with appropriate disclaimers. What do people think? When I can resolve this issue, I will post the materials. :-) I just don't want to be rude and inconsiderate, you know? Finally, I am doing a project in Navajo Immersion Mathematics for my dissertation. I am really struggling here in New Mexico, at State, because we don't have any Navajo professors. We barely have any Ndn professors. One of my friends will help with the Navajo for the materials, and some people believe they know people who might be interested in the work. But this group might be the best place to ask: Is there anyone who would like to help with this kind of work? Someone who is Navajo and has maybe struggled with the complex issues of making things like Math and Science relevant for Navajo children without destroying their language and culture? The goal is to ground the mathematical ideas, some Navajo, some Indigenous from the Americas, and some European, in Navajo language and culture. Oh yes, and I am grounding my work in Lakoff and Nunez, Where Mathematics Comes From, Fauconnier and Turner's, Conceptual Blending Theory, and contextualizing both with Ethnomathematics and the writings of contemporary Ndn scholars. (Check out Sandy Grande; she is a Quecha Critical Race Theorist.) Thanks ahead for your help Mia -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of phil cash cash Sent: Tuesday, October 25, 2005 2:06 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Re: [ILAT] ILAT update Yes, we all look forward to your latest work Mia. Phil Quoting Jan Tucker : > Mia, I can't wait to see what you have developed. > > Jan > > -----Original Message----- > From: Indigenous Languages and Technology > [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of Mia Kalish > Sent: Tuesday, October 25, 2005 2:49 PM > To: ILAT at LISTSERV.ARIZONA.EDU > Subject: Re: [ILAT] ILAT update > > > Heeeeeeyyyyyyyyyyyyyyyyyy! Phil! > > Congrats! I can't believe it has been that long. I know it has, because I > remember when ILAT started. . . where does the time go when we are having > so much fun carrying little spoonfuls of hope and technology to stem the > tsunami tide of language loss. > > By the way, I have a Flash movie simulation of the linguistic subtractive > schooling agenda for non-English speakers. I finished the movies last night, > but still need to get them on the web page. Will send the links in a day or > two. > > Mia > > -----Original Message----- > From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] > On Behalf Of phil cash cash > Sent: Tuesday, October 25, 2005 11:56 AM > To: ILAT at LISTSERV.ARIZONA.EDU > Subject: [ILAT] ILAT update > > ILAT turns three! > > Indigenous Languages and Technology (ILAT) discussion list is an open > forum for community language specialists, linguists, scholars, and > students to discuss issues relating to the uses of technology in > language revitalization efforts. > > Current Number of Subscribers: 185 > > Country Subscribers > * ------- ----------- > * Australia 7 > * Bolivia 1 > * Canada 2 > * Fiji 1 > * Great Britain 3 > * Italy 1 > * Mexico 1 > * New Zealand 1 > * USA 168 > > ILAT Webpage: http://projects.ltc.arizona.edu/gates/ilat.html > LinguaList Mirror: http://www.linguistlist.org/lists/get-lists.html > > qe'ciyeew'yew' (Thank you) for your continuing interest in ILAT! > > Discussions are most welcome here. > > Phil Cash Cash > University of Arizona > list mngr From MiaKalish at LEARNINGFORPEOPLE.US Wed Oct 26 17:59:15 2005 From: MiaKalish at LEARNINGFORPEOPLE.US (Mia Kalish) Date: Wed, 26 Oct 2005 11:59:15 -0600 Subject: ILAT update In-Reply-To: Message-ID: Thanks, Jan, I'm so glad you found this helpful. I have always wondered why, Not in Psychology, Not in Education, and Not in Anthropology, do people ever examine the materials that are used for teaching. Maybe we can start a discourse that will get people thinking. And I'm glad you enjoyed the Red Pony sims for teaching. Those are specifically for revitalization. I'm sure if Depree and Delphine knew, they would be pleased. Mia -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of Jan Tucker Sent: Wednesday, October 26, 2005 11:46 AM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Re: [ILAT] ILAT update Mia, thanks for sharing, I loved the whole collection of sims link you shared. Your report of your class and teaching and learning was fascinating. I read with interest the reflections you shared on teaching and learning; what works and what doesn't, and who gets blamed when learning doesn't take place and why it happens. I think I learned that we spend little time learning how teachers use materials and maybe how valuable it is to observe the teachers and help them examine their assumptions about teaching and learning. Finally, in your post I thought about student feedback and how important it is to involve them in your teaching process or strategies. My courses are constantly experimental and I ask for feedback often to make sure I'm meeting their needs and keeping their interest. -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of Mia Kalish Sent: Wednesday, October 26, 2005 12:35 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Re: [ILAT] ILAT update Dear Phil & Jan, Thank you for your support. I have some things I learned last night to share, and I have a question, and then I have a serious issue to share. First, the thumbnail of last night's class activity. The sym represented the teaching effects documented in Angela Valenzuela's Subtractive Schooling. The task was to teach Numerals 1-10 and their English equivalents. There were 3 separate sim environments (operationalized in 3 separate .exe's): Monolingual Navajo; Bilingual Navajo/English, and Monolingual English. For Navajo resources, we used the very excellent Navajo numbers page made my Depree ShadowWalker and Delphine Tsinajinnie. Here is a link to the whole collection. It is really quite beautiful: http://www.redpony.us/lngg/navana.htm. There is sound, so make sure your speakers are on. Those teachers who started the sim with Navajo immersion, where they had to match the number numbers to the Navajo words, had a much greater understanding of the complexity and rich detail of the overall question than the group that started in the Monolingual English sim, first, had a hard time realizing that it was a replication sim rather than a teaching sim, and kept looking at the sim AS IF it were being used for teaching. No matter how many times I told them, and explained replication, that is, creating the environment that Valenzuela talked about, they couldn't grasp the concept. Those teams who worked in Navajo had a really good understanding of the replication. Then, we gave teams the opportunity to experience the alternate condition sims. We told the "Monolingual English first" team that we weren't going to tell them how to use the 2nd sym. They had finished early in the first task, and were feeling very full of themselves. So we gave them the opportunity to demonstrate their expertise. Fifteen minutes later, I came back and saw that their "student" in the post-test was showing the same results as in the pre-test. The teachers were saying, "She didn't learn anything". I said, "No, you didn't TEACH her anything." I pointed out to them that the results of the post-test were showing that the sim didn't think any teaching had been done. Now here are the interesting things. When, at the beginning of their work with the Monolingual Navajo sim, I pointed out the Resources link, they dutifully made a note of it, but conceptualized it as Something For The Student. They did not at any time conceive that the Resources had been put there for them as teachers to help with their Teaching. (This was a new insight for me.) Second, when they were trying to match numerals for the Navajo number words, it never occurred to them to question whether their correlations were correct. This, to me, was stunning. How can people try to teach bilingual children without wondering whether their own knowledge of what they are teaching is correct? Finally, when the post-test looked exactly the same as the pre-test, they blamed the student. Again, they never once thought that maybe they had done something wrong. Valenzuela's study looked a lot at how teachers' assumptions affected how they taught, and how they described and characterized their students. We saw it happen Right In Class. When I showed them how the sim actually worked, and what they had done wrong, they had the opportunity to examine their assumptions, and see where they had gone wrong. They had strong and interesting insights into the relationship between teaching and learning. So that's the thumbnail. Now for the posting question: In my sim, I used pictures of Navajo children from some of the teaching events here at my company. I don't want to put these pictures on the web, because I don't have publication permission. I had thought of maybe replacing the pictures with a picture of me when I was little. Now, I was a very cute child, (as children are), but I don't look like a Navajo child, and I think it would be very misleading. I could put some text that says "picture of child", but let's face it, text doesn't have the same impact as a child's face. In fact, it was the picture that swayed one team to be less harsh than their initial instincts prompted them. They said, "She looked so sweet, we couldn't . . . .". So does anyone have any suggestions as to what I might do? Maybe grownups have pictures of themselves as children that they might like to share, or we can all agree that I can use mine with appropriate disclaimers. What do people think? When I can resolve this issue, I will post the materials. :-) I just don't want to be rude and inconsiderate, you know? Finally, I am doing a project in Navajo Immersion Mathematics for my dissertation. I am really struggling here in New Mexico, at State, because we don't have any Navajo professors. We barely have any Ndn professors. One of my friends will help with the Navajo for the materials, and some people believe they know people who might be interested in the work. But this group might be the best place to ask: Is there anyone who would like to help with this kind of work? Someone who is Navajo and has maybe struggled with the complex issues of making things like Math and Science relevant for Navajo children without destroying their language and culture? The goal is to ground the mathematical ideas, some Navajo, some Indigenous from the Americas, and some European, in Navajo language and culture. Oh yes, and I am grounding my work in Lakoff and Nunez, Where Mathematics Comes From, Fauconnier and Turner's, Conceptual Blending Theory, and contextualizing both with Ethnomathematics and the writings of contemporary Ndn scholars. (Check out Sandy Grande; she is a Quecha Critical Race Theorist.) Thanks ahead for your help Mia -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of phil cash cash Sent: Tuesday, October 25, 2005 2:06 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Re: [ILAT] ILAT update Yes, we all look forward to your latest work Mia. Phil Quoting Jan Tucker : > Mia, I can't wait to see what you have developed. > > Jan > > -----Original Message----- > From: Indigenous Languages and Technology > [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of Mia Kalish > Sent: Tuesday, October 25, 2005 2:49 PM > To: ILAT at LISTSERV.ARIZONA.EDU > Subject: Re: [ILAT] ILAT update > > > Heeeeeeyyyyyyyyyyyyyyyyyy! Phil! > > Congrats! I can't believe it has been that long. I know it has, because I > remember when ILAT started. . . where does the time go when we are having > so much fun carrying little spoonfuls of hope and technology to stem the > tsunami tide of language loss. > > By the way, I have a Flash movie simulation of the linguistic subtractive > schooling agenda for non-English speakers. I finished the movies last night, > but still need to get them on the web page. Will send the links in a day or > two. > > Mia > > -----Original Message----- > From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] > On Behalf Of phil cash cash > Sent: Tuesday, October 25, 2005 11:56 AM > To: ILAT at LISTSERV.ARIZONA.EDU > Subject: [ILAT] ILAT update > > ILAT turns three! > > Indigenous Languages and Technology (ILAT) discussion list is an open > forum for community language specialists, linguists, scholars, and > students to discuss issues relating to the uses of technology in > language revitalization efforts. > > Current Number of Subscribers: 185 > > Country Subscribers > * ------- ----------- > * Australia 7 > * Bolivia 1 > * Canada 2 > * Fiji 1 > * Great Britain 3 > * Italy 1 > * Mexico 1 > * New Zealand 1 > * USA 168 > > ILAT Webpage: http://projects.ltc.arizona.edu/gates/ilat.html > LinguaList Mirror: http://www.linguistlist.org/lists/get-lists.html > > qe'ciyeew'yew' (Thank you) for your continuing interest in ILAT! > > Discussions are most welcome here. > > Phil Cash Cash > University of Arizona > list mngr From cashcash at EMAIL.ARIZONA.EDU Wed Oct 26 18:27:52 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 26 Oct 2005 11:27:52 -0700 Subject: Papua New Guinea Shoes The Way: Mother Tongue First, English Next! (fwd) Message-ID: PAPUA NEW GUINEA SHOWS THE WAY: MOTHER TONGUE FIRST, ENGLISH NEXT! http://www.starofmysore.com/main.asp?type=specialnews&item=1195 Papua New Guinea, a tiny country with population of just 45 lakhs, too is facing language problem similar to Karnataka. While a section of Kannadigas want the child to learn English from the first standard, the other section is opposed to it. This is the debate going on in Papua New Guinea too, where the Government gives prominence to local language upto a certain age and introduce English at a later stage, Dame Kidu, the only woman Minister of Papua New Guinea, talks about the success of the experiment of giving primacy to their mother tongue. By Nandini Srinivasan. While the three-language formula at the school level, has always been and continues to be a matter of controversy in our country, English continues to enchant and enamour all sections of the population. Vernacular languages are struggling to make their presence felt with different State Governments making relentless efforts to introduce the mother tongue at the primary level drawing flak from various quarters. The move has upset many parents who fear that their kids will be left out of the rat race without English. But, there are many other countries in the world, who have more number of languages than India has, but are successfully imparting education in their native language, introducing English only at the middle or high school level. One such country is Papua New Guinea, which has 800 languages. "If you do not educate your child in your language at the elementary level, there is imminent danger of denying your child the greatness and pride of your land. It is detrimental to force English at the cost of your language. English is necessary in today's world. It opens the doors to the world. But, it should be introduced slowly and at a stage when the child is familiar with its own language. Then, the children tend to understand and speak English much better!" Mrs. Dame Kidu, Minister for Community Development in Papua New Guinea, strongly feels so and she substantiates her statements with innumerable statistics from research work on multi-lingual education. In Mysore, to attend the 3-day 'India Workshop on Multi-lingual Education', being held at CIIL from yesterday, Mrs. Dame Kidu, the only woman Minister in her country, shared her views on the importance of mother tongue in elementary education and other aspects of education in a tete-a tete with SOM, at The Roost on Monday. Excerpts: Star of Mysore (SOM): How many languages does your country have? Dame Kidu ( DK) : 800. I think that's probably the largest number of languages any country has. We have a population of about 4.5 million , but 25 per cent of the world languages are spoken here. We have three official languages on paper. One is Motu, the native language, which is not used very much in official terms, English and Talk Pisin (a simpli-fied form of English). SOM: Since when has the vernacular language been introduced at the elementary level in schools in your country? DK: Earlier, the education system was underserving the purpose, with English being introduced at all levels. But since probably 1986, the importance of the native languages has been realised and we have been successful in implementing these languages at the elementary level. SOM: But wasn't it a deterrent? DK: No! I , like the other experts in the field, strongly believe that a child should begin to gather literary skills in his or her own language. Any other foreign language introduced at this level can only harm the child, as it understands only the sounds and never the meanings of a foreign language. English is necessary, but at a later stage, it slowly blends into the native language. SOM: At what stage is English introduced in your country? DK: At elementary (6 - 8 years), we have only the native language. This goes on up to grade 2 and 3 (9-11 years) and it is at grade 5 (11-15 years) that English is introduced. SOM: But don't the kids find it difficult to pick up? DK: No way! The bridging process should be effective and as they are adept at their own language, they pick up English very easily. In fact, my husband served as the Chief Justice of the country and he too learnt English at the same age. He was as good as any native speaker of English! It is imperative that children start their education in a language they understand and hear more often. SOM: In India, the child develops a complex if he or she doesn't know English! DK: Yes! In my country too, the situation was similar a few years back. Things have drastically changed now and for the better! This kind of segregation of 'non-English speaking' kids can have a very damaging effect on them. My daughter, a very brilliant kid, studied in her father's language. But when she had to learn English, during the 1970s, she was treated like a remedial student and made to feel that she was a 'dull student' just because she didn't know English! She is 33 and in spite of being an extremely intelligent young woman, still carries the complex with her! SOM: What are the advantages of knowing your language at such a young level? DK: Cultural identity! The child needs to know about its land, its culture and only then will a sense of pride and patriotism develops. How can a child be taught about this in a foreign language? It is its own language that will help him appreciate things better. In my country, the present day children know more about the land and its culture than their parents! The parents belonged to a 'English education' generation and were alienated from their roots. Now, they seem to realise the mistake and are keen to learn more about their land from their kids! Look at Australia! The indigenous generation of Australia are nowhere today, as they are so heavily influenced by the foreign language. SOM: But, isn't it difficult to cope with technical subjects if they don't know English? DK: Who said so? It is the reverse! In fact, a child who learns his mother tongue well, is so confident and capable that learning English is hardly any challenge. So, where is the problem? Research has shown that children who have had their basic education in their mother tongue are much better equipped to pick up any other lan-guage. The bridging should be appropriate. I learn that in China, kids who learnt Mandarin, perform much better in Maths! The transition from learning the native language and English should be smooth and that is what we need to focus upon. SOM: The 3-day workshop on Multi-lingual education, focuses on tribal education., where education for girls is also an important factor. How is the situation in your country? DK: The girls' education is slowly picking up. The dropout rates amongst girls are high for various cultural and physical reasons. But things are slowly changing now. SOM: The status of women? DK: Well, that depends on the various tribes. In communities, where there is a matriarchal system and the woman has rights over property, she is given a lot of respect. That's because she controls the distributionship of land. But in patriarchal communities, well there's a lot left to be desired! To get to the top position, an influential position, it is still a struggle for a woman. SOM: How do you feel being the only woman Minister in the cabinet? DK: I have never felt so powerless in my life!!! I was a teacher before and had control of the situation and did what I thought was right! The bureaucracy in our country functions slowly and the advocacy of awareness in the social area has to keep pace with that! I work in Community Development, where things need to move fast but it depends on so many factors! That's when I feel I'm absolutely powerless. I was more assertive and powerful as a teacher! SOM: Has being a woman made any difference? DK: "Well, like in any other part of the world, men don't much appreciate a woman with an opinion! It is difficult for them to digest that a woman can also think, and think better! Today, it is a world of knowledge and not a world of physical supremacy. It's a great equaliser and neither men nor women have the prerogative to claim they are superior. Maybe in the days of warriors, men were considered as superior because they used their physical powers to win wars and win bread. But no more! It's knowledge that rules the roost and if you are knowledgeable, you have the power ? forget about what gender you belong to?That's a fact that is still a little hard to digest for the men folk!! From cashcash at EMAIL.ARIZONA.EDU Wed Oct 26 18:30:18 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 26 Oct 2005 11:30:18 -0700 Subject: Thousands of Native children being left behind (fwd) Message-ID: Thousands of Native children being left behind NIEA holds its 36th convention in Denver DENVER CO RIcik St. Germaine 10/26/2005 http://www.nativetimes.com/index.asp?action=displayarticle&article_id=7153 Responding to a growing dissatisfaction from Indian educators who are complaining about damaging impediments from the No Child Left Behind legislation, the National Indian Education Association on October 6th launched a critical broadside at the federal education program with charges that it is actually causing more American Indian students to give up and drop out than it is helping. This is not a small and trivial matter, declared Dr. David Beaulieu, NIEA president, in his opening charge to the 2,000 delegates assembled at the Denver Convention Center, NCLB is so focused on punishing school failure rather than rewarding the many successes that our schools have achieved. In a rousing speech, interrupted at times with applause, Beaulieu cited the components of the federal program that are causing the most problems. The Indian voice is heard less and less in this discussion as the Native American community is only beginning to understand the impact, the consequences of [discord] between NCLB and Title 7 (the Indian Education Act programs), warned Beaulieu, as he described the testimony elicited in eleven field hearings sponsored by NIEA in sites from Washington, D.C. to Oklahoma City, Window Rock to Tacoma, and even Honolulu, Hawaii. Over two hundred American Indian tribal leaders and educators stepped forward with thoughtful testimony around the issues caused by the program, and even with praise for things that were working, according to Beaulieu. We need something different, he stated, with a focus and respect for the political sovereignty of Indian tribes. Beaulieu, who is a vocal advocate for programs that strengthen reading, math, and language arts achievement among Native children, called for a halt in blaming students for a schools failure. Kids are taking the blame for poor AYP scores and dont even want to come to school, he noted as he criticized the focus on testing and on classroom practice for the test. Theres a focus on the skill of reading and not what theyre reading, he continued, as he suggested there should be a love of reading because students are interested in what theyre reading. NCLB parts dont fit, he continued, with major disruptions in our schools that directly impact on Native culture based education. Beaulieu released one thousand copies of the summary report from the NIEA field hearings that were strategically held throughout Indian country, because the U.S. Department of Education was selectively inviting proponents of NCLB to their field hearings, quashing parts of testimony that were negative. The NIEA Convention was held in Denver during October 6-9 with dozens of forum and workshops ranging from best practices and innovative strategies in early childhood education through K-12 and higher education school and program issues that serve American Indian communities. Rick St. Germaine is a school reform and school leader trainer who has worked in the past fourteen years with over 80 schools, most of them Bureau of Indian Affairs and tribal. He is a former tribal chairman, school superintendent, and professor of education. Rick can be reached at stgermainerick at aol.com From cashcash at EMAIL.ARIZONA.EDU Wed Oct 26 18:34:31 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 26 Oct 2005 11:34:31 -0700 Subject: More Than Half of All Languages in the World Are in Danger of Disappearing (fwd) Message-ID: More Than Half of All Languages in the World Are in Danger of Disappearing Written by Marilyn Christiano 25 October 2005 http://www.voanews.com/specialenglish/2005-10-25-voa1.cfm (MUSIC) VOICE ONE: I?m Steve Ember. VOICE TWO: And I?m Faith Lapidus with Explorations in VOA Special English. Today we tell about the loss of languages and attempts to save them. (MUSIC) VOICE ONE: About six thousand languages are spoken in the world today. But experts estimate that more than half of them are in danger of disappearing. The endangered languages are spoken by some older members of native groups, but not used for everyday life by younger members. As the old people die, the language dies with them. VOICE TWO: Until recently, most people were not worried about the loss of languages. There was much more concern about the loss of different kinds of plants and animals. Now, scientists, cultural experts and many other people are concerned about protecting the different languages in the world. They know that when a language is lost, the culture and much of the knowledge of the native community may be lost with it. Languages are the means by which people seek to explain the world they live in. Information about the natural world, such as plants that can be used to heal, often is lost when the language dies. Some experts say the death of any language is a loss for everyone, not just for the native people who once spoke it. (MUSIC) VOICE ONE: During the last century, government suppression of native languages was common around the world, including the United States. In eighteen sixty-eight, Ulysses S. Grant appointed a federal committee to try to make peace with American Indian tribes. The tribes were fighting to protect their lands. The committee decided that language differences were the problem. It said that all people in the United States should speak the same language so they would think the same way. It said American Indian children should be taken from their homes and sent to live in government boarding schools where they would speak only English. The federal government established its first boarding school for American Indian children in eighteen seventy-nine. Children were punished if they spoke their native languages. For fifty years, thousands of Native American children were sent to these schools to live, work and be educated in English. By the late nineteen thirties, many of the schools had closed. But their effects on American Indian languages continued. VOICE TWO: In the nineteen sixties, interest in saving native cultures and languages grew. Government policies changed. By nineteen sixty-eight, the American government helped start some of the first tribal language programs in the public school system. In nineteen ninety, a Native American organization reported to Congress about the importance of saving and using tribal languages. It said information about the past and about spiritual, ceremonial and natural worlds is passed on through spoken language. Without the language, the group said, a culture can be damaged beyond repair. That year the United States Congress passed the Native American Languages Act. It established a federal policy aimed at saving the languages of American Indian tribes. But the years of government attempts to force American Indians to speak English meant many tribal languages were in danger or dead. VOICE ONE: Government suppression is not the only reason languages are lost around the world. Younger people leave their native communities to get jobs in cities where they use only the language of the majority. Wars, floods, lack of rain, or loss of land to development can force members of a community to leave their traditional homelands. They flee to other countries to live with speakers of other languages. And in recent years, television, movies and the Internet have made English a worldwide language of communication. (MUSIC) VOICE TWO: The United Nations Education Scientific and Cultural Organization is trying to solve this problem. It has been taking steps to develop international policies to support native cultures and save endangered languages. In two thousand one, Unesco passed the Universal Declaration on Cultural Diversity. It has several goals: To protect all languages. To support the use and teaching of native languages at all levels of education. And to help provide other languages on the Internet. VOICE ONE: Unesco has a new project to help save languages. It is called the Register of Good Practices in Language Preservation. It is collecting reports of successful experiences of communities in creating new speakers of their languages. These include developing school programs, training teachers, creating pride in a community and developing computer programs in a native language. The information gathered will be shared through the Internet. VOICE TWO: The Indigenous Language Institute is a center in the United States for efforts to save native languages. It began in nineteen ninety-two. The headquarters of the institute is in Albuquerque, New Mexico. Inee Slaughter is the director of the organization. Miz Slaughter says the guiding principle of the institute is to help create speakers of native languages. Miz Slaughter says a language is not a living language unless it is spoken. She says the Indigenous Language Institute must act quickly because within ten years it may be impossible to save many of the languages. Speakers of native languages are dying faster than new speakers are learning the language. VOICE ONE: The Indigenous Language Institute has worked with about one hundred tribes to help them find ways to keep their languages alive. Miz Slaughter says the institute is reaching out to all tribes through its Internet Web site, www.indigenous-language.org. On the Web site, there are examples of successful language programs, reports about conferences and links to other organizations working to save languages. VOICE TWO: One of the Indigenous Language Institute?s projects is the publication of a series of books called ?Awakening Our Languages.? A team of tribal language experts visited fifty-four tribes in the United States. The team wanted to find out how many members of the tribe spoke the native language and what was being done to increase the number of speakers. Information about successful programs and methods of teaching languages are included in the series. Another project is the Language Materials Development Center. Experts are developing and testing language materials as models for communities to use. The institute is also providing technical training so Native language speakers can use computers as tools for teaching languages. (MUSIC) VOICE ONE: Experts are trying many methods to increase speakers of endangered languages. Some projects are small. For example, a language speaker and a learner meet every day for an hour to talk. Other projects are large, such as schools where students are taught only in their native language. Miz Slaughter says that one success story is in the American state of Hawaii. In nineteen eighty-three Native Hawaiians began to teach their own language to very young children. They started creating an immersion school where only the Hawaiian language would be used. The idea was based on a school established by the Maori people in New Zealand. VOICE TWO: Hawaii?s Punana Leo or ?language nest? project began with a group of young children in pre-school. Now there are eleven pre-schools in the Punana Leo project. And there are several schools where students from ages three to eighteen are taught all subjects in Hawaiian. When the project began, fewer than fifty children in Hawaii spoke Hawaiian. Today, almost two thousand children are able to speak their native language. Parents of the students are very involved in the Punana Leo schools. Some of them are learning the language along with their children so they can speak Hawaiian at home. Miz Slaughter says family involvement is important so the language is used outside of the school walls. A language needs to be used and spoken in all activities of everyday life to be alive in the future. (MUSIC) VOICE ONE: This program was written by Marilyn Christiano. It was produced by Mario Ritter. I?m Steve Ember. VOICE TWO: And I?m Faith Lapidus. Join us again next week for EXPLORATIONS in VOA Special English. From cashcash at EMAIL.ARIZONA.EDU Wed Oct 26 18:36:57 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 26 Oct 2005 11:36:57 -0700 Subject: Tribes set to host open house Tuesday (fwd) Message-ID: Tribes set to host open house Tuesday By the East Oregonian http://www.eastoregonian.info/main.asp?SectionID=13&SubSectionID=48&ArticleID=45093&TM=68384.14 MISSION The Confederated Tribes of the Umatilla Indian Reservations Language Program and Cultural Resources Protection Program will host an open house from 7:30 a.m. to 7 p.m. Tuesday at the Longhouse. Refreshments will be served throughout the day and lunch will be served beginning at 11:30 a.m. The open house will give the community the opportunity to meet master language teachers, apprentices, the Language Program coordinator and to learn about the master-apprentice projects. Projects partner elders speak tribal languages with other CTUIR members so they can learn, listen and understand the languages. The public is welcome to review the texts completed by the tribal linguist and learn about the Cultural Resources Protection program. The CTUIR Education Department has received grants for preserving and maintaining the tribes three languages: Cayuse/Nez Perce, Umatilla and Walla Walla. The Nathan and Violet David Foundation awarded $30,000 to fund a pilot master-apprentice program. The two apprentices Jeremiah Farrow and Linda Sampson are paired with tribal elders to learn, listen and speak the Walla Walla language directly from Master Speakers Edith McCloud and Cecelia Bearchum. The Lannan Foundation awarded $30,000 to fund three master-apprentice teams for three months. From cashcash at EMAIL.ARIZONA.EDU Wed Oct 26 18:49:37 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 26 Oct 2005 11:49:37 -0700 Subject: Venezuela debates the expulsion of a mission agency (fwd) Message-ID: Venezuela debates the expulsion of a mission agency. October 25, 2005 http://www.mnnonline.org/article/7902 Venezuela (MNN)--Venzuela's president, Hugo Chavez has been asked to reconsider his ouster of New Tribes Mission. The U.S. ambassador has offered to mediate discussions between NTM and Venezuela. Media reports are now listing the accusations against the group. They range anywhere from ties to evangelist Pat Robertson, to CIA covert operations to greedy missionaries. But New Tribe's Nita Zelenak says the thrust of the accusations they're hearing are actually a rehash of thirty years ago. "There were a number of things that New Tribes was accused of doing. The government went in and investigated, and we were exonerated of all the accusations. They were proved to be false." It's an obvious hack job. Zelenak says, "Someone has gone back in there and pulled all those accusations up but they're not bringing up the government investigation that said they were false." So, NTM officials now face dismounting a campaign of misinformation. Zelenak says they're hoping for a chance to talk to Chavez and show him what their real work has been over the last 59 years. Their focus, she says, has always been helping the indigenous people. "We go in, learn their language, learn their culture, teach literacy, teach the Bible, translate the Bible, that type of thing. We also do community development, but we're in no way involved with any government agency." As the investigation continues, please pray for their future outreach in Venezuela. From cashcash at EMAIL.ARIZONA.EDU Wed Oct 26 18:57:01 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 26 Oct 2005 11:57:01 -0700 Subject: Venezuela debates the expulsion of a mission agency (fwd) In-Reply-To: <20051026114937.hgzb44kckw8wow00@www.email.arizona.edu> Message-ID: fyi, here is a more detailed commentary on the situation in Venezuela... Venezuela?s War of Religion Monday, Oct 24, 2005 http://www.venezuelanalysis.com/articles.php?artno=1584 Phil From cashcash at EMAIL.ARIZONA.EDU Thu Oct 27 17:17:54 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 27 Oct 2005 10:17:54 -0700 Subject: Keeping their language alive (fwd) Message-ID: Keeping their language alive By MelissaNelson Saanich News contributor Oct 26 2005 http://www.saanichnews.com/portals-code/list.cgi?paper=28&cat=23&id=517156&more= UVic program revitalizes First Nations' languages Virginia Thomas is working hard to help revive her language. A member of the Tsawout Band, Thomas is participating in a new UVic program intended to help reverse the loss of aboriginal languages. The 35-year-old is also being mentored as a language-teacher-in-training at the Saanich Tribal School. Her goal is to become a certified Sencoten instructor. "The language helps us identify ourselves as Saanich people," says Thomas. "Place names, family names are all in Sencoten. My culture is important to me, and I really want to understand that." The Certificate Program in Aboriginal Language Revitalization, a partnership between UVic and the En'owkin Centre in Penticton, is the first of its kind in B.C. Through a combination of summer intensives and electives, it teaches a range of strategies for reviving threatened languages, from offering language classes to developing community programs that ensure a language is used regularly. Twelve students, including Thomas, participated in this summer's inaugural session. "Language is central to cultural identity and strength," says Joy Davis, Director of Cultural Management Programs at UVic. "This program came about because we recognized that languages are in crisis, and that we have the capacity to help." According to the First People's Heritage, Language and Culture Council, all 41 aboriginal languages in B.C. fall within the endangered category. A language is classified as endangered when there are less than 200 fluent speakers. Thomas says Sencoten has been taught on her reserve since the 1980s. Despite the hard work of many people committed to preserving the language, there's still more to do to make it an integral part of community life. Thomas took lessons in school, but didn't speak it at home. She says she's not fluent. This winter, UVic has partnered with the Saanich Native Heritage Society and the Cowichan Tribes to offer language courses in both communities, for community members and UVic students. Community members are now eligible to gain qualifying student status at UVic, allowing them to earn credit for the courses for the first time. Thomas will put the Sencoten course towards her revitalization certificate. She says she's honoured to be part of the program and the teaching at the tribal school. "I've learned so much about the importance of our language," says Thomas. "It's deepened my passion to learn it and share it with the children." From cashcash at EMAIL.ARIZONA.EDU Thu Oct 27 17:32:46 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 27 Oct 2005 10:32:46 -0700 Subject: 2006 Calendar Showcases Navajo Language (fwd) Message-ID: Press Release Source: Salina Bookshelf, Inc. 2006 Calendar Showcases Navajo Language Wednesday October 26, 8:40 pm ET http://biz.yahoo.com/prnews/051026/law145.html?.v=1 FLAGSTAFF, Ariz., Oct. 26 /PRNewswire/ -- Salina Bookshelf, Inc. is known for producing quality children's books on the Navajo culture and language. However, with this month's release of their inaugural calendar, Salina Bookshelf, Inc. is expanding and diversifying their line of products. Published in Navajo and English, this calendar is certain to intrigue everyone in the home and office. Northern Arizona University professor Evangeline Parsons Yazzie has been instrumental in producing the bilingual Navajo/English 2006 calendar. Knowing the importance of preserving the language of her elders, Dr. Parsons Yazzie translated all months, days of the week, holidays, and moon cycles in Navajo and English. Additionally, important Navajo dates, such as Treaty Day, are indicated. The 2006 Bilingual Calendar features artwork from bilingual Navajo/English children's books. Each month contains an illustration from one of the books, and includes appropriate quotes from the story. Featured artists include Baje Whitethorne, Sr.; Irving Toddy, and Kendrick Benally. The 2006 Bilingual Calendar is a publication of Salina Bookshelf, Inc., a Navajo language publishing company in Flagstaff, Arizona. Their mission is to portray traditional language and culture and to make that knowledge accessible to abroad spectrum of curious minds. If you would like to learn more about obtaining a calendar for your home or office, please contact Audrey Tsosie at 877-527-0070 extension 515 or visit www.salinabookshelf.com From cashcash at EMAIL.ARIZONA.EDU Thu Oct 27 17:45:02 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 27 Oct 2005 10:45:02 -0700 Subject: Rumors: Bible translators were mining national resources and spying for the CIA (fwd link) Message-ID: Published: Thursday, October 27, 2005 Bylined to: Deann Alford Rumors: Bible translators were mining national resources and spying for the CIA Christianity Today's Deann Alford writes: If anti-Americanism was running high in Latin America, disdain for missionaries had soared. Missionaries, one leader said, were Yankee imperialists, "an affront to the indigenous communities and to our national sovereignty." http://www.vheadline.com/readnews.asp?id=46558 From mona at ALLIESMEDIAART.COM Thu Oct 27 20:59:53 2005 From: mona at ALLIESMEDIAART.COM (Smith) Date: Thu, 27 Oct 2005 15:59:53 -0500 Subject: Download songs in Native languages for teaching, enjoying... Message-ID: I'm very happy to announce that single songs, or the whole CD that we produced a while back can now be downloaded online! _____________ FROM THE SKY: Stories from Native America in Song. Georgia Wettlin-Larsen sings. NOW available for download. 10 native languages, 13 stories in song. Download YOUR language! Download the album, download a single song. Available on ITUNES, MSN Music and many other download services. http://www.apple.com/itunes/ (PC and MAC) http://www.napster.com (PC only) http://www.playindies.com/ or find out more about the CD and buy the album at http://cdbaby.com/cd/gwlarsen FROM THE SKY: Stories in Song from Native North America is a compilation of 13 captivating songs from diverse Native American traditions. Sung beautifully in Native languages, these songs combine the vocal talents of Georgia Wettlin-Larsen with the sounds of nature - thunder, water, birds - to tell enchanting stories. Many of these songs echo the voices of vivid animal characters: Blue Jay, the Prairie Dog People, Old Crawfish Woman. Others capture small but meaningful moments that all listeners will recognize from their own lives, from children at play to the parting of loved ones. 1. Wake Up Song (Cree) 2. Blue Jay Song (Athabascan) 3. Ice Cream Making Song (Inuit) 4. Tsa-Do (Kiowa) 5. Shanaley (Dine) 6. Hand Game Song (Otoe-Commanche) 7. Bird Dance (Cocopah) 8. Eisebun (Ojibwe) 9. Love Song (Ojibwe) 10. Inkpataya (Dakota/Lakota/Nakota) 11. Lullaby (Zuni) 12. Lullaby (Ojibwe) 13. Sunrise (Zuni) -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 3007 bytes Desc: not available URL: From MiaKalish at LEARNINGFORPEOPLE.US Thu Oct 27 21:07:20 2005 From: MiaKalish at LEARNINGFORPEOPLE.US (Mia Kalish) Date: Thu, 27 Oct 2005 15:07:20 -0600 Subject: Download songs in Native languages for teaching, enjoying... In-Reply-To: <31c659a80581f435ebbc776a9f25020c@alliesmediaart.com> Message-ID: Hi, Mona, Can we get a copy Without downloading? :-) Mia _____ From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of Smith Sent: Thursday, October 27, 2005 3:00 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: [ILAT] Download songs in Native languages for teaching, enjoying... I'm very happy to announce that single songs, or the whole CD that we produced a while back can now be downloaded online! _____________ FROM THE SKY: Stories from Native America in Song. Georgia Wettlin-Larsen sings. NOW available for download. 10 native languages, 13 stories in song. Download YOUR language! Download the album, download a single song. Available on ITUNES, MSN Music and many other download services. http://www.apple.com/itunes/ (PC and MAC) http://www.napster.com (PC only) http://www.playindies.com/ or find out more about the CD and buy the album at http://cdbaby.com/cd/gwlarsen FROM THE SKY: Stories in Song from Native North America is a compilation of 13 captivating songs from diverse Native American traditions. Sung beautifully in Native languages, these songs combine the vocal talents of Georgia Wettlin-Larsen with the sounds of nature - thunder, water, birds - to tell enchanting stories. Many of these songs echo the voices of vivid animal characters: Blue Jay, the Prairie Dog People, Old Crawfish Woman. Others capture small but meaningful moments that all listeners will recognize from their own lives, from children at play to the parting of loved ones. 1. Wake Up Song (Cree) 2. Blue Jay Song (Athabascan) 3. Ice Cream Making Song (Inuit) 4. Tsa-Do (Kiowa) 5. Shanaley (Dine) 6. Hand Game Song (Otoe-Commanche) 7. Bird Dance (Cocopah) 8. Eisebun (Ojibwe) 9. Love Song (Ojibwe) 10. Inkpataya (Dakota/Lakota/Nakota) 11. Lullaby (Zuni) 12. Lullaby (Ojibwe) 13. Sunrise (Zuni) -------------- next part -------------- An HTML attachment was scrubbed... URL: From mona at ALLIESMEDIAART.COM Fri Oct 28 14:51:57 2005 From: mona at ALLIESMEDIAART.COM (Smith) Date: Fri, 28 Oct 2005 09:51:57 -0500 Subject: Download songs in Native languages for teaching, enjoying... In-Reply-To: <20051027210733.9BB815EC7@listserv.arizona.edu> Message-ID: The CD can be ordered at http://cdbaby.com/cd/gwlarsen. CDBaby also has info on the music and on Georgia... On Oct 27, 2005, at 4:07 PM, Mia Kalish wrote: > http://cdbaby.com/cd/gwlarsen "And those who were seen dancing were thought to be insane by those who could not hear the music." - Friedrich Wilhelm Nietzsche -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 521 bytes Desc: not available URL: From andrekar at NCIDC.ORG Fri Oct 28 19:24:51 2005 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Fri, 28 Oct 2005 12:24:51 -0700 Subject: Translator Message-ID: http://olive.newsok.com/Repository/ml.asp? Ref=RE9LLzIwMDUvMDcvMjkjQXIwMTcwMA==&Mode=HTML&Locale=english-skin- custom-okl Article about handheld unit that translates English to Native languages. Link to "The Oklahoman". .:.? Andr? Cramblit: andre.p.cramblit.86 at alum.dartmouth.org is the Operations Director Northern California Indian Development Council NCIDC (http://www.ncidc.org) is a non-profit that meets the development needs of American Indians To subscribe to a news letter of interest to Natives send an email to: IndigenousNewsNetwork-subscribe at topica.com or go to: http://www.topica.com/lists/IndigenousNewsNetwork/subscribe/? location=listinfo -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 709 bytes Desc: not available URL: From cashcash at EMAIL.ARIZONA.EDU Fri Oct 28 19:29:51 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 28 Oct 2005 12:29:51 -0700 Subject: Supreme Court rules on residential schools (fwd) Message-ID: Supreme Court rules on residential schools By DEBORAH GYAPONG http://bcc.rcav.org/05-10-31/index2.htm OTTAWA (CCN) The Supreme Court of Canada (SCOC) has ruled that the United Church of Canada is 25 per cent liable and the government of Canada is 75 per cent liable for general damages in a B.C. residential school case involving sexual abuse. The Oct. 21 SCOC decision dealt only with sexual abuse by a dormitory supervisor, not physical abuse or cultural deprivation. In a unanimous decision, the SCOC overturned a B.C. Court of Appeal decision that held the government 100 per cent liable, and upheld the original 1998 trial ruling in the case involving the Alberni Indian Residential School. Under vicarious liability, an employer can be found liable for damages even if not guilty of any misconduct, on the basis of having hired an employee who, in the course of his job, harmed someone. One may sympathize with the situation of the Church, which generally acts with laudable motives and now finds itself facing large claims for wrongs committed in its institutions many years ago, wrote Chief Justice Beverly McLachlin for the court. However sympathy does not permit courts to grant exemptions from liability imposed by settled legal principle. United Church representative Rev. James Scott told the news media he welcomed the court decision. The United Church has always accepted that it had responsibility, he said, according to the Oct. 22 Ottawa Citizen. What is does is it clarifies for everyone, the government, the plaintiffs, and the church the question of vicarious liability, in other words, what percentage of responsibility should be allotted to the government and the churches. The ruling is expected to have ramifications for other residential school lawsuits, as well as the work of retired SCOC Justice Frank Iacobucci, who was appointed by the federal government last May to help develop a comprehensive settlement for abuse victims. He [Justice Iacobucci] has an enormous task, said Rod Donlevy, who represents 41 Catholic entities involved in residential schools litigation. Hes fair-minded, hes diligent, hes bright. This thing just is mammoth. Im sure as a former Supreme Court justice hes going to look at that decision, he said in a telephone interview from Saskatoon. Where it factors in to what hes doing will have to be something hell have to determine. In other words, Donlevy says the implications for other decisions, especially the looming Baxter class action suit, remains murky. The Baxter lawsuit seeks compensation for every residential school student across Canada, covering a period of 50 years, as well as their parents and their children. It involves the controversial subjects of cultural deprivation and loss of language. Though the plaintiffs claim there was cultural deprivation, that claim has never been recognized anywhere in the world by a court, Donlevy said, so what they are asking the courts to do is create law or to recognize this as a cause of action. Canada also says loss of culture and loss of language, if proven, are not compensable, he said. Donlevy said Catholic entities have settled or tried to settle in proven cases of sexual abuse. None of the entities has anything to be ashamed of, he said, referring to the transparent way in which they have handled the cases. They have worked as diligently and openly as they possibly can. The SCOC decision did not deal with physical abuse, only sexual abuse. If Im complaining because I got slapped in Grade Two Im not saying thats right, but those were the standards of the day should that be actionable? I dont think so, Donlevy said. The standards of the day were corporal punishment. Before we had Dr. Spock and Sesame Street had anyone heard about time-outs? Weve become a much more knowledgeable society, but until the 1980s every school was still issued a strap. National Chief Phil Fontaine of The Assembly of First Nations (AFN) told CBC Radio Oct. 21 he held the government solely responsible. Were going after the government. We hold the government 100 per cent liable, and this is our position, he said. Donlevy points out that when residential school victims launched the Baxter class action suit in 2002, they filed their complaint against the government and none of the religious organizations, but the government named the religious entities as third parties in the action. Donlevy is concerned that only one side is coming out. I find that sisters who have testified give the other side of the story on residential schools: the commitment and care they gave to the students, he said. That kind of gets lost in the wash. The AFN speaks of formers students and how theyre dying, he said. Our sisters and religious men are at least 20 years older and there are very little additions to the congregations in terms of vocations not being sought. Recently, the 41 Catholic entities complained to Deputy Prime Minister Anne McLellan, who is responsible for the residential school file, that her office had ignored a proposal they had put together at the request of her deputy minister. The groups had set aside $54 million to back their proposal, $29 million in cash and assets and $25 million in in-kind contributions, to back their proposal. Sister Gloria Keylor, the spokeswoman for the 41 entities, told the Western Catholic Reporter Oct. 24 that the proposal did not include compensation for damages and she explained why. We worked in the residential schools but we did not run them, we did not operate them; that was the federal governments responsibility, she said. She expressed their frustration and disappointment at having worked for two years with McLellans deputy minister and reached what they thought was a resolution, only to find they are being forced into another round of talks. The group said it had made continued requests to meet with McLellan to discuss the proposal, which was submitted in March, but to no avail. A letter asking her to respond by Oct. 7 was not answered. Justice Iacobuccis report is due by the end of March. From cashcash at EMAIL.ARIZONA.EDU Fri Oct 28 19:45:55 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 28 Oct 2005 12:45:55 -0700 Subject: Grants fund program preserving tribal languages (fwd) Message-ID: Thursday, October 27, 2005 Grants fund program preserving tribal languages Thursday, October 27, 2005 http://www.eastoregonian.info/main.asp?SectionID=13&SubSectionID=48&ArticleID=45184&TM=81931.56 [Inez Reeves coached Jeremiah Farrow on the Umatilla dialect for two years. Now Farrow is learning the Walla Walla dialect as part of the Master-Apprentice Program from two other elders. Staff photo by Kathy Aney] MISSION Jeremiah Farrow and Linda Sampson have become human sponges. The pair spends at least five hours each day soaking in language lessons in a quest to prevent one of their tribes languages from going extinct. The pair studies with native speakers who are well into their 80s. Of the 2,525 members of the Confederated Tribes of the Umatilla Indian Reservation, only 44 remaining elders speak the three native languages fluently. But things are changing. The tribe received grants totaling $585,000 from the Nathan and Violet David Foundation, the Lannan Foundation and the U.S. Department of Health and Human Services for Native Americans to preserve the tribal languages, Umatilla, Cayuse/Nez Perce and Walla Walla. In addition to the Master-Apprentice teams, students at Nixyaawii School receive language instruction. At the end of three years, apprentices may become licensed as teachers of the Cayuse/Nez Perce, Umatilla and Walla Walla languages. Farrow and Sampson are passionate about bringing their native languages back from the brink. There are only a handful of speakers left, Farrow said. To lose it in our generation would be bad. Its been the best year of my life, the most enlightened, Sampson said. Its opened my eyes. Both apprentices chose the Walla Walla dialect for study since its the closest to extinction and the least documented of the three. Other apprentices are studying the other two dialects. Both Farrow and Sampson gave up their jobs to join the program. Sampson taught Head Start classes and Farrow worked at Tamastslikt running the front desk and working with artifacts. Farrow has already spent seven or eight years laboring to learn all three dialects by attending language classes at Tamastslikt and working with master speaker Inez Reeves to learn the Umatilla language. Reeves, 80, is a short, round woman with a bright smile and an intense desire to see her native languages flourish. She remembers speaking the Umatilla dialect since she and her two brothers were small children. There was no English speaking allowed at home, she said. My mother, father and my aunt talked the Umatilla language, so we had to learn. When it came time to raise her own two children, she required them to learn the language as well. Reeves has tutored three apprentices, including Farrow for two years. Jeremiah is a good student, she said. Eventually, Farrow started feeling intense wear and tear on his brain and decided to devote his time to only one language for a while. It was information overload, so I started focusing on the Walla Walla dialect, he said. Its the closest to extinction. The Nathan and Violet David Foundation paid $30,000 to fund a pilot project where Farrow and Sampson would learn the Walla Walla language from master speakers Edith McCloud and Cecelia Bearchum. Other grant money will allow the pair to study for about two years. Sampson and Farrow carry journals and tape recorders with them wherever they go to capture words, definitions and proper usage. A dictionary listing the languages collected words doesnt exist yet, though Tribal Linquist Noel Rude is creating one. The training is rigorous. Some of the guttural sounds are hard to reproduce. The language uses four vowels and 34 consonants and verbs that have 33 different tenses. Its rich in morphology, Farrow said. The journals also contain photos taken on a number of treks to the woods where the master teachers identify important plants used in Indian dishes and medicines. Together, they baked bread from the root of the coush plant and made medicinal preparations. There are parts of the culture you just dont understand unless you know the language, Four mornings each week, Farrow and Sampson help McCloud and Bearchum teach high school language classes at Nixyaawii School. Students may choose any one of the three languages for study. Sampson looks to the program to spark renewed interest in learning tribal languages, something she believes is crucial. Every tribe has the same goal keeping their language going, she said. You can preserve it, but youve got to transfer it to your kids. From cashcash at EMAIL.ARIZONA.EDU Fri Oct 28 20:05:44 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 28 Oct 2005 13:05:44 -0700 Subject: Translator In-Reply-To: <0ed48b5e9f1205db90f80901806160e2@ncidc.org> Message-ID: thanks Andre, it is interesting that tribes are adopting this technology over similar but just as capable language learning technologies. can it be its emphasis on translation and wide access to a lexicon? i am sure these factors these can be very appealing and compelling. i wish we could get somebody to review/demonstrate how it is used in the community. somebody let us know. ;-) Phil Cash Cash' UofA From mona at ALLIESMEDIAART.COM Fri Oct 28 20:13:05 2005 From: mona at ALLIESMEDIAART.COM (Smith) Date: Fri, 28 Oct 2005 15:13:05 -0500 Subject: From the Sky downloads ERRORS :>( Message-ID: The "From the Sky" CD and downloads are available, but the playlists are WRONG, so you would likely download a song other than the one you were choosing. I will send out another announcement when the changes are made. My apologies for the premature announcement. The samples on CDBABY.com (http://cdbaby.com/cd/gwlarsen) are actually The one labeled Tsa-Do is actually Shanaley The one labeled Hand Game Song is actually Ojibwe Lullaby The one labele(Inkapatya) is actually Hand Game Song -Otoe Commanche The following is the playlist as the songs are ordered on the distributors' (CDBABY, ITunes, Sony Connect, Napster, etc.) websites. So downloads can happen, if you use THIS list, rather than the one shown on the distributers' sites. 1.Wake Up Song (Cree) 2.Tsa-Do (Kiowa) 3. Sunrise (Zuni) 4. Sha-Nah-Ley (Dine [Navajo] 5. Lullaby (Zuni) 6. Lullaby (Anishinabe [Ojibwe]) 7. Love Song (Anishinabe [Ojibwe]) 8. Inkapataya (Dakota/Lakota/Nakota) 9. Ice Cream Making Song (Inuit) 10 Hand Game Song (Otoe-Commanche) 11. Eisebun (Anishinabe [Ojibwe]) 12. Blue Jay Song (Athabascan) 13. Bird Dance (Cocopah) This is so embarrassing and frustrating, but eventually, there will be stories in song and sound available and available with helpful playlists. Again, my apologies. Mona Smith . _____________ ... the lessons of labor history are invisible in the mass media and largely absent from public discourse. www.uslabormuseum.org ? -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 1869 bytes Desc: not available URL: From MiaKalish at LEARNINGFORPEOPLE.US Fri Oct 28 20:22:43 2005 From: MiaKalish at LEARNINGFORPEOPLE.US (Mia Kalish) Date: Fri, 28 Oct 2005 14:22:43 -0600 Subject: From the Sky downloads ERRORS :>( In-Reply-To: Message-ID: Hi, Mona :-) Ain't technology great? I guess years and years of doing this has made me jaded. I went to the CDBABY link you gave us a while ago, and ordered the hardcopy, snail-mail version. It was quite fun actually. I did notice that their home page didn't list any categories that I recognized as Ndn music. They seemed all generic American. I wanted to put a link on my site, but since there was no easy place for people to see what was what . . . Anyway, I am looking forward to your work. Mia _____ From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of Smith Sent: Friday, October 28, 2005 2:13 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: [ILAT] From the Sky downloads ERRORS :>( The "From the Sky" CD and downloads are available, but the playlists are WRONG, so you would likely download a song other than the one you were choosing. I will send out another announcement when the changes are made. My apologies for the premature announcement. The samples on CDBABY.com (http://cdbaby.com/cd/gwlarsen) are actually The one labeled Tsa-Do is actually Shanaley The one labeled Hand Game Song is actually Ojibwe Lullaby The one labele(Inkapatya) is actually Hand Game Song -Otoe Commanche The following is the playlist as the songs are ordered on the distributors' (CDBABY, ITunes, Sony Connect, Napster, etc.) websites. So downloads can happen, if you use THIS list, rather than the one shown on the distributers' sites. 1.Wake Up Song (Cree) 2.Tsa-Do (Kiowa) 3. Sunrise (Zuni) 4. Sha-Nah-Ley (Dine [Navajo] 5. Lullaby (Zuni) 6. Lullaby (Anishinabe [Ojibwe]) 7. Love Song (Anishinabe [Ojibwe]) 8. Inkapataya (Dakota/Lakota/Nakota) 9. Ice Cream Making Song (Inuit) 10 Hand Game Song (Otoe-Commanche) 11. Eisebun (Anishinabe [Ojibwe]) 12. Blue Jay Song (Athabascan) 13. Bird Dance (Cocopah) This is so embarrassing and frustrating, but eventually, there will be stories in song and sound available and available with helpful playlists. Again, my apologies. Mona Smith . _____________ ... the lessons of labor history are invisible in the mass media and largely absent from public discourse. www.uslabormuseum.org -------------- next part -------------- An HTML attachment was scrubbed... URL: From andrekar at NCIDC.ORG Fri Oct 28 20:32:04 2005 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Fri, 28 Oct 2005 13:32:04 -0700 Subject: Translator In-Reply-To: <20051028130544.jbe8skcowo4wo044@www.email.arizona.edu> Message-ID: My tribe just got a new ANA grant and will be making things available online for a online learning program On Oct 28, 2005, at 1:05 PM, phil cash cash wrote: thanks Andre, it is interesting that tribes are adopting this technology over similar but just as capable language learning technologies. can it be its emphasis on translation and wide access to a lexicon? i am sure these factors these can be very appealing and compelling. i wish we could get somebody to review/demonstrate how it is used in the community. somebody let us know. ;-) Phil Cash Cash' UofA .:.? Andr? Cramblit: andre.p.cramblit.86 at alum.dartmouth.org is the Operations Director Northern California Indian Development Council NCIDC (http://www.ncidc.org) is a non-profit that meets the development needs of American Indians To subscribe to a news letter of interest to Natives send an email to: IndigenousNewsNetwork-subscribe at topica.com or go to: http://www.topica.com/lists/IndigenousNewsNetwork/subscribe/? location=listinfo From cashcash at EMAIL.ARIZONA.EDU Fri Oct 28 20:41:46 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 28 Oct 2005 13:41:46 -0700 Subject: Translator In-Reply-To: <5141613753ade6e0381203fd8abae33c@ncidc.org> Message-ID: Great news! Now that makes two NA languages with online learning: Karuk (right?) and Cherokee. Phil Quoting Andre Cramblit : > My tribe just got a new ANA grant and will be making things available > online for a online learning program > > > On Oct 28, 2005, at 1:05 PM, phil cash cash wrote: > > thanks Andre, > > it is interesting that tribes are adopting this technology over similar > but just as capable language learning technologies. can it be its > emphasis on translation and wide access to a lexicon? i am sure these > factors these can be very appealing and compelling. > > i wish we could get somebody to review/demonstrate how it is used in the > community. somebody let us know. ;-) > > Phil Cash Cash' > UofA > > > .:.? > > Andr? Cramblit: andre.p.cramblit.86 at alum.dartmouth.org is the > Operations Director Northern California Indian Development Council > NCIDC (http://www.ncidc.org) is a non-profit that meets the development > needs of American Indians > > To subscribe to a news letter of interest to Natives send an email to: > IndigenousNewsNetwork-subscribe at topica.com or go to: > http://www.topica.com/lists/IndigenousNewsNetwork/subscribe/? > location=listinfo From iackerman at ROSETTASTONE.COM Fri Oct 28 20:47:00 2005 From: iackerman at ROSETTASTONE.COM (Ilse Ackerman) Date: Fri, 28 Oct 2005 16:47:00 -0400 Subject: Translator In-Reply-To: <5141613753ade6e0381203fd8abae33c@ncidc.org> Message-ID: An HTML attachment was scrubbed... URL: From iackerman at ROSETTASTONE.COM Fri Oct 28 20:53:40 2005 From: iackerman at ROSETTASTONE.COM (Ilse Ackerman) Date: Fri, 28 Oct 2005 16:53:40 -0400 Subject: Translator In-Reply-To: <20051028134146.14sg048c0g8cw84w@www.email.arizona.edu> Message-ID: Mohawk soon to follow! : ) We're excited to be in the final stages of preparing Mohawk language-learning software with the community of Kahnawake. They'll be rolling out online learning for their community early in 2006. ~ ilse phil cash cash wrote: > Great news! Now that makes two NA languages with online learning: Karuk > (right?) and Cherokee. > > Phil -- Ilse Ackerman Manager, Endangered Language Program Fairfield Language Technologies, Rosetta Stone 135 West Market St, Harrisonburg, VA 22801 USA w: 540-432-6166 c: 540-578-3074 f: 540-432-0953 From cashcash at EMAIL.ARIZONA.EDU Fri Oct 28 21:07:15 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 28 Oct 2005 14:07:15 -0700 Subject: Translator In-Reply-To: <43628FD4.8030303@rosettastone.com> Message-ID: Three is even better! thanks Ilse. Phil Cash Cash ps: i am sure there must be online language learning happening for other indigenous North American languages...looks like a nice survey project for somebody. Quoting Ilse Ackerman : > Mohawk soon to follow! : ) We're excited to be in the final stages of > preparing Mohawk language-learning software with the community of > Kahnawake. They'll be rolling out online learning for their community > early in 2006. > > ~ ilse > > phil cash cash wrote: > >> Great news! Now that makes two NA languages with online learning: Karuk >> (right?) and Cherokee. >> >> Phil > > -- > > Ilse Ackerman > Manager, Endangered Language Program > Fairfield Language Technologies, Rosetta Stone > 135 West Market St, Harrisonburg, VA 22801 USA > > w: 540-432-6166 c: 540-578-3074 f: 540-432-0953 From cashcash at EMAIL.ARIZONA.EDU Fri Oct 28 21:11:39 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 28 Oct 2005 14:11:39 -0700 Subject: A Concept Paper for Native American Electronic Sovereignty (fwd) Message-ID: fyi, speaking of online learning, check this out: The Seventh Generation Community (7GC) Initiative: A Concept Paper for Native American Electronic Sovereignty http://lone-eagles.com/articles/7gc.htm#contents Phil Cash Cash UofA From andrekar at NCIDC.ORG Fri Oct 28 21:33:34 2005 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Fri, 28 Oct 2005 14:33:34 -0700 Subject: Translator In-Reply-To: <20051028134146.14sg048c0g8cw84w@www.email.arizona.edu> Message-ID: karuk: http://www.ncidc.org/karuk/index.html On Oct 28, 2005, at 1:41 PM, phil cash cash wrote: Great news! Now that makes two NA languages with online learning: Karuk (right?) and Cherokee. Phil Quoting Andre Cramblit : > My tribe just got a new ANA grant and will be making things available > online for a online learning program > > > On Oct 28, 2005, at 1:05 PM, phil cash cash wrote: > > thanks Andre, > > it is interesting that tribes are adopting this technology over similar > but just as capable language learning technologies. can it be its > emphasis on translation and wide access to a lexicon? i am sure these > factors these can be very appealing and compelling. > > i wish we could get somebody to review/demonstrate how it is used in > the > community. somebody let us know. ;-) > > Phil Cash Cash' > UofA > > > .:.? > > Andr? Cramblit: andre.p.cramblit.86 at alum.dartmouth.org is the > Operations Director Northern California Indian Development Council > NCIDC (http://www.ncidc.org) is a non-profit that meets the development > needs of American Indians > > To subscribe to a news letter of interest to Natives send an email to: > IndigenousNewsNetwork-subscribe at topica.com or go to: > http://www.topica.com/lists/IndigenousNewsNetwork/subscribe/? > location=listinfo .:.? Andr? Cramblit: andre.p.cramblit.86 at alum.dartmouth.org is the Operations Director Northern California Indian Development Council NCIDC (http://www.ncidc.org) is a non-profit that meets the development needs of American Indians To subscribe to a news letter of interest to Natives send an email to: IndigenousNewsNetwork-subscribe at topica.com or go to: http://www.topica.com/lists/IndigenousNewsNetwork/subscribe/? location=listinfo From jgross at OREGONSTATE.EDU Fri Oct 28 23:01:30 2005 From: jgross at OREGONSTATE.EDU (Anthropology Department) Date: Fri, 28 Oct 2005 16:01:30 -0700 Subject: Looking for translators In-Reply-To: <481380c3e9de7ddefc0f174db7552691@ncidc.org> Message-ID: I just received the following message from my cousin who represents indigenous children who turn up in Arizona. Can anyone help her? Thanks, Joan Gross Professor of Anthropology Oregon State University Life in the detention centers is hectic. We've been seeing a lot of indigenous Guatemalans recently with very limited Spanish. There's a pressing need for competent (or at least willing!) interpreters in indigenous languages to/from Spanish or English who can be available by phone during the day to help us do intakes with the children detained here in Phoenix. Any help you can give locating people familiar with the following will be greatly appreciated: Acateco Aquateco (Aguacateco?) Mam - different dialects Ixil Canjobal Chu Maya (? the kid insisted he spoke "maya") Kiche We have contacts with Maya Vision in LA but if you know of others, that would be great! ~Martha Martha Rickey Children's Attorney Florence Immigrant & Refugee Rights Project 300 S. Main St., PO Box 654 Florence, AZ 85232 tel. 520-868-0191 x 107 fax 520-868-0192 From jtucker at starband.net Sat Oct 29 16:43:53 2005 From: jtucker at starband.net (Jan Tucker) Date: Sat, 29 Oct 2005 12:43:53 -0400 Subject: Translator & Online Course Support Software In-Reply-To: <5141613753ade6e0381203fd8abae33c@ncidc.org> Message-ID: Congratulations on your grant, that is so exciting, so Karuk and Cherokee then are online. Did you get a chance to look at the free software I have up there to support live online learning courses? I've been making some quizzes, using HotPotatoes, also free software if you make it public, put it on the net and allow free access. I think I already told you about those. I'm not really ready to go public with the Cherokee Learning Resource Class because it's still being developed as I take the Cherokee I online course. Like I said it's experimental. Moodle.com offers free online courses teaching how to teach language online using Moodle also. They have a wonderful collaborative community. They also have all kinds of levels of support if you don't want to bother with the technology and you want them to host your website, courseware and support it. Since I'm on a out of pocket budget, I opted to learn how to do everything myself. I've learned a great deal but it's been slow as I had to do a lot of learning. If you have a teacher or someone who'd like to use to build a course on my site or if you'd like to, let me know. I can help you with the software. Anything you do can be exported to your own hosted site if you choose to adopt moodle online courseware. They are also very helpful and would probably demo their free courseware for you. All I have up there is free and for the purpose of promoting native language and culture learning and for addressing contemporary native issues. I'd love to collaborate by sharing what I know so far and offering my website as a place for you and your teachers, technicians to experiment with online courseware. Jan -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of Andre Cramblit Sent: Friday, October 28, 2005 4:32 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Re: [ILAT] Translator My tribe just got a new ANA grant and will be making things available online for a online learning program On Oct 28, 2005, at 1:05 PM, phil cash cash wrote: thanks Andre, it is interesting that tribes are adopting this technology over similar but just as capable language learning technologies. can it be its emphasis on translation and wide access to a lexicon? i am sure these factors these can be very appealing and compelling. i wish we could get somebody to review/demonstrate how it is used in the community. somebody let us know. ;-) Phil Cash Cash' UofA .:.? Andr? Cramblit: andre.p.cramblit.86 at alum.dartmouth.org is the Operations Director Northern California Indian Development Council NCIDC (http://www.ncidc.org) is a non-profit that meets the development needs of American Indians To subscribe to a news letter of interest to Natives send an email to: IndigenousNewsNetwork-subscribe at topica.com or go to: http://www.topica.com/lists/IndigenousNewsNetwork/subscribe/? location=listinfo From jtucker at starband.net Sun Oct 30 14:37:10 2005 From: jtucker at starband.net (Jan Tucker) Date: Sun, 30 Oct 2005 09:37:10 -0500 Subject: Translator In-Reply-To: <43628FD4.8030303@rosettastone.com> Message-ID: Hi Ilse, can you describe the delivery method for your language program? Do you have any samples to share of the materials. I 'd love to see what you are doing if it's ok to share. Jan -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of Ilse Ackerman Sent: Friday, October 28, 2005 4:54 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Re: [ILAT] Translator Mohawk soon to follow! : ) We're excited to be in the final stages of preparing Mohawk language-learning software with the community of Kahnawake. They'll be rolling out online learning for their community early in 2006. ~ ilse phil cash cash wrote: > Great news! Now that makes two NA languages with online learning: Karuk > (right?) and Cherokee. > > Phil -- Ilse Ackerman Manager, Endangered Language Program Fairfield Language Technologies, Rosetta Stone 135 West Market St, Harrisonburg, VA 22801 USA w: 540-432-6166 c: 540-578-3074 f: 540-432-0953 From fmarmole at EMAIL.ARIZONA.EDU Sun Oct 30 21:02:50 2005 From: fmarmole at EMAIL.ARIZONA.EDU (Francisco Marmolejo) Date: Sun, 30 Oct 2005 14:02:50 -0700 Subject: FW: X Symposium on Applied Linguistics Message-ID: Please forward to those interested. Regards, Francisco Marmolejo Executive Director Consortium for North American Higher Education Collaboration (CONAHEC) University of Arizona PO Box 210300 220 W. Sixth Street. Tucson, AZ 85721-0300 USA Tel. (520) 621-9080 / 621-7761 Fax (520) 626-2675 Email: fmarmole at email.arizona.edu http://conahec.org _____ From: Enrique Lopez Aguilar [mailto:enrique.lopezar at udlap.mx] Sent: Jueves, 27 de Octubre de 2005 12:59 p.m. To: fmarmole at u.arizona.edu; frankpichette at hotmail.com; gabnegre at siu.buap.mx Subject: FW: Foro _____ From: Lydia Elizabeth Giles Torres Sent: Wed 10/26/2005 2:14 PM To: Enrique Lopez Aguilar Subject: Foro Fellow Colleague, We look forward to your participation in our Symposium. We would appreciate it if you send this information on to others who might be interested. The attached document presents the Call for Papers and electronic Proposal Form for the Symposium. For more information, please visit our website at: http://www.udlap.mx/~lldl_www/congreso/ . If you are unable to read the attachment, please let us know and we will send it to you via fax. Thanks for your interest and for spreading the word! ********************************************************************** UNIVERSIDAD DE LAS AM?RICAS, PUEBLA 10th SYMPOSIUM ON APPLIED LINGUISTICS ?Opening Classroom Doors: Integrating Language Learning Communities? MAY 19 ? 20, 2006 CALL FOR PAPERS +++++++++++ Estimado Colega, Esperamos su participaci?n en nuestro Foro. Apreciar?amos que compartieran esta informaci?n a otros posibles interesados. El archivo adjunto contiene la Convocatoria y una Forma de Propuesta electr?nica para el Foro. Para mayor informaci?n, visite nuestro sitio en: http://www.udlap.mx/~lldl_www/congreso/ . Si no puede leerlo, av?senos y se lo enviaremos por fax. ?Gracias por su inter?s y difusi?n! *********************************************************************** UNIVERSIDAD DE LAS AM?RICAS, PUEBLA X FORO DE LING??STICA APLICADA "Abriendo las puertas del aula: La Integraci?n de las Comunidades de Aprendizaje de Idiomas? 19 y 20 de mayo, 2006 CONVOCATORIA -------------- next part -------------- An HTML attachment was scrubbed... URL: From cashcash at EMAIL.ARIZONA.EDU Mon Oct 31 16:35:52 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 31 Oct 2005 09:35:52 -0700 Subject: Amazon tribe wonders why missionaries who help them are being expelled (fwd) Message-ID: Amazon tribe wonders why missionaries who help them are being expelled Deep in the jungle, Indians wearing loincloths and beaded necklaces gather in a hut to hear their leader question why the American missionaries who help them are being told to leave the country. The missionaries have been here for years, offering Bible lessons, helping cure the sick and painstakingly learning the Indians? language. Now, President Hugo Ch?vez says their U.S.-based evangelical group has links to the CIA, and he ordered all missionaries working with the New Tribes Mission to leave Vene-zuela. ?They?ve always helped us, they?ve lived among us,? said tribal leader Timoteo Tute, 42. ?How can they send them away?? Four American families assigned to live in Cano Iguana say they hope to stay, but are preparing for the worst in case they are evicted. During 18 years among the Joti Indians, missionary Susan Rodman said she and her husband, Dave, have raised three children, learned to deal with the isolation and battled bouts of malaria. ?Now I just can?t imagine the thought of not being here,? said the 56-year-old Rodman, originally from North Carolina. ?I?ve come to know (the Joti) and love them.? But for others in Venezuela, these foreign evangelists stir deep suspicions. The New Tribes Mission, based in Sanford, Fla., has settlements in remote, mineral-rich tracts of Venezuelan rain forests located far from the surveillance of authorities. Ch?vez ? who has repeatedly claimed the United States is plotting to invade his oil-rich country ? two weeks ago ordered New Tribes missionaries to leave, accusing them of exploiting indigenous communities and having links to the CIA through ?imperialist infiltration.? No official order has reached the group yet, but one missionary family at Cano Iguana has already begun pulling out. A daughter?s visa is expiring, and they see little chance of getting it renewed. In addition, more than 200 foreign Mormon missionaries transferred out of the country a week ago, with the Church of Jesus Christ of Latter-day Saints citing visa troubles for some of them. The New Tribes Mission, which has 160 missionaries and other staff here, has long faced accusations of wrongdoing in Venezuela. Anthropologists, military officials and others have accused the group of watching indigenous people die of malnutrition while living in luxurious camps, forcing communities to give up ancestral traditions and creating a sophisticated enclave of airstrips and settlements to exploit gold, quartz and even uranium deposits. ?This is not a problem that has developed in the Ch?vez government,? said Alberto Muller, a retired general and ex-governor of the region who left office in 1985. ?Since my time as governor, (the missionaries) have really alarmed me.? Since first establishing a presence in Venezuela in 1946, the group has repeatedly been investigated, though each time the controversy fizzled out. Vice President Jos? Vicente Rangel started calling New Tribes a security threat as early as 1981. Tom?s Antonio Marino Blanco, a navy captain, recently revived claims first made in 1978 that New Tribes missionaries have helped U.S. defense contractors from Westinghouse conduct mineral prospecting. The group denies the accusations and is seeking to meet directly with Ch?vez to discuss the issue. It also says it is willing to open its camps to government observers to quell suspicions. Many indigenous leaders in Amazonas state defend the group, and on Friday hundreds marched through the southern town of Puerto Ayacucho to protest Ch?vez? decision. Some said they support government efforts, including the granting of collective property titles to Indian groups, but do not see the sense in kicking out missionaries who help the tribes. Missionaries live in a cluster of rustic homes among the Indians? thatched huts in Cano Iguana, a village about 350 miles south of Caracas on the fringes of the Amazon basin. Speaking through an interpreter, Tute, the tribal leader, said the Joti people have come to know the white missionaries as neighbors. He said the villagers, who still speak only Joti, have not been pressured to abandon their beliefs and customs. They still hunt with blow guns and cook cassava over stone hearths in the ground. But some changes have come: The missionaries have invented a way of writing the Joti language, and many Joti have learned it. The missionaries say they stretch their donated funds to cover ex-penses of flying in food and supplies and airlifting tribe members for medical attention in emergencies via a short, grassy airstrip. ?There was never anybody who helped us like this before,? Tute said. ?It pains me to think of losing them.? AP From cashcash at EMAIL.ARIZONA.EDU Mon Oct 31 16:37:11 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 31 Oct 2005 09:37:11 -0700 Subject: Amazon tribe wonders why missionaries who help them are being expelled (fwd) In-Reply-To: <20051031093552.174t5hc08ggow4sc@www.email.arizona.edu> Message-ID: here is the link: http://www.thedailyjournalonline.com/article.asp?CategoryId=10717&ArticleId=202295 Quoting phil cash cash : > Amazon tribe wonders why missionaries who help them are being expelled > > Deep in the jungle, Indians wearing loincloths and beaded necklaces > gather in a hut to hear their leader question why the American > missionaries who help them are being told to leave the country. > > The missionaries have been here for years, offering Bible lessons, > helping cure the sick and painstakingly learning the Indians? language. > > Now, President Hugo Ch?vez says their U.S.-based evangelical group has > links to the CIA, and he ordered all missionaries working with the New > Tribes Mission to leave Vene-zuela. > > ?They?ve always helped us, they?ve lived among us,? said tribal leader > Timoteo Tute, 42. ?How can they send them away?? > > Four American families assigned to live in Cano Iguana say they hope to > stay, but are preparing for the worst in case they are evicted. During > 18 years among the Joti Indians, missionary Susan Rodman said she and > her husband, Dave, have raised three children, learned to deal with the > isolation and battled bouts of malaria. > > ?Now I just can?t imagine the thought of not being here,? said the > 56-year-old Rodman, originally from North Carolina. ?I?ve come to know > (the Joti) and love them.? But for others in Venezuela, these foreign > evangelists stir deep suspicions. > > The New Tribes Mission, based in Sanford, Fla., has settlements in > remote, mineral-rich tracts of Venezuelan rain forests located far from > the surveillance of authorities. > > Ch?vez ? who has repeatedly claimed the United States is plotting to > invade his oil-rich country ? two weeks ago ordered New Tribes > missionaries to leave, accusing them of exploiting indigenous > communities and having links to the CIA through ?imperialist > infiltration.? > > No official order has reached the group yet, but one missionary family > at Cano Iguana has already begun pulling out. > > A daughter?s visa is expiring, and they see little chance of getting it > renewed. > > In addition, more than 200 foreign Mormon missionaries transferred out > of the country a week ago, with the Church of Jesus Christ of > Latter-day Saints citing visa troubles for some of them. > > The New Tribes Mission, which has 160 missionaries and other staff here, > has long faced accusations of wrongdoing in Venezuela. > > Anthropologists, military officials and others have accused the group of > watching indigenous people die of malnutrition while living in luxurious > camps, forcing communities to give up ancestral traditions and creating > a sophisticated enclave of airstrips and settlements to exploit gold, > quartz and even uranium deposits. > > ?This is not a problem that has developed in the Ch?vez government,? > said Alberto Muller, a retired general and ex-governor of the region > who left office in 1985. ?Since my time as governor, (the missionaries) > have really alarmed me.? > > Since first establishing a presence in Venezuela in 1946, the group has > repeatedly been investigated, though each time the controversy fizzled > out. > > Vice President Jos? Vicente Rangel started calling New Tribes a security > threat as early as 1981. Tom?s Antonio Marino Blanco, a navy captain, > recently revived claims first made in 1978 that New Tribes missionaries > have helped U.S. defense contractors from Westinghouse conduct mineral > prospecting. > > The group denies the accusations and is seeking to meet directly with > Ch?vez to discuss the issue. It also says it is willing to open its > camps to government observers to quell suspicions. > > Many indigenous leaders in Amazonas state defend the group, and on > Friday hundreds marched through the southern town of Puerto Ayacucho to > protest Ch?vez? decision. Some said they support government efforts, > including the granting of collective property titles to Indian groups, > but do not see the sense in kicking out missionaries who help the > tribes. > > Missionaries live in a cluster of rustic homes among the Indians? > thatched huts in Cano Iguana, a village about 350 miles south of > Caracas on the fringes of the Amazon basin. > > Speaking through an interpreter, Tute, the tribal leader, said the Joti > people have come to know the white missionaries as neighbors. > > He said the villagers, who still speak only Joti, have not been > pressured to abandon their beliefs and customs. They still hunt with > blow guns and cook cassava over stone hearths in the ground. > > But some changes have come: The missionaries have invented a way of > writing the Joti language, and many Joti have learned it. > > The missionaries say they stretch their donated funds to cover ex-penses > of flying in food and supplies and airlifting tribe members for medical > attention in emergencies via a short, grassy airstrip. > > ?There was never anybody who helped us like this before,? Tute said. ?It > pains me to think of losing them.? AP From cashcash at EMAIL.ARIZONA.EDU Mon Oct 31 16:55:53 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 31 Oct 2005 09:55:53 -0700 Subject: Indigenous languages will preserve sovereignty: Minister (fwd) Message-ID: Indigenous languages will preserve sovereignty: Minister KOL Report http://www.kantipuronline.com/kolnews.php?&nid=55801 KATHMANDU, Oct 29 - Minister for Local Development Khadga Bahadur GC on Saturday said that the sovereignty and independence of the country would be preserved only if the indigenous languages and cultures were preserved properly. Inaugurating a national symposium on 'The Indigenous languages of Nepal (ILN): Situation, Policy Planning and Coordination in the capital today Minister GC hoped for further development of various indigenous languages which are on the verge of extinction due to government's negligence in the past. Assistant Minister for Local Development Chakka Lama said that since the governments in the past had been unable to pay attention towards the preservation of indigenous verbal knowledge and relied mainly upon the modern technology by importing textual knowledge from abroad, the country failed to grow and prosper with ample indigenous knowledge untapped and unexploited. He stressed the need for the intellectuals and academicians of the country to come forward to record the verbal knowledge and contribute towards the betterment of those illiterate masses who can not afford to read and write and express their primitive verbal knowledge in the textual form. He also said the local indigenous languages were significant from tourism point of view as well. Speaking during the same program Tribhuwan University's Chief of Linguistic Department Professor Dr Y.P Yadav said that 3/4 of the national languages in Nepal were indigenous languages. The Vice-President of National Foundation for Development of Indigenous Janjatis, Santa Gurung said that almost nine indigenous languages in Nepal were already dead due to lack of preservation efforts on the part of the government and the community itself. One of the member of Language Rights Struggle Committee, Mall K Sundar said that the papers presented by various writers lacked the linguistic approach from rights point of view, while Dr. Mark Turin, Professor Dr David Watter, Professor NK Rai, Professor Dr Stephen Watter stressed the need to initiate steps by the language users to get legal justice according to the provisions enshrined in the current constitution 1990. Some of the speakers on the occasion also indicated that only 10 per cent of the total 6000 languages spoken across the world now will be left alive by the end of this centaury if the current trend of decline in the number of speakers of these languages continues in the future. (hbt) From cashcash at EMAIL.ARIZONA.EDU Mon Oct 31 16:58:17 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 31 Oct 2005 09:58:17 -0700 Subject: Mel Gibson to shoot movie in ancient Mayan tongue (fwd link) Message-ID: Mel Gibson to shoot movie in ancient Mayan tongue 31.10.05 By Tim Gaynor http://www.nzherald.co.nz/category/story.cfm?c_id=100&ObjectID=10352707 VERACRUZ, Mexico - Actor Mel Gibson, who turned a Latin script on the crucifixion of Christ into box office gold last year, is in Mexico to shoot his latest film: an action movie shot entirely in an ancient Mayan tongue. From cashcash at EMAIL.ARIZONA.EDU Mon Oct 31 17:09:02 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 31 Oct 2005 10:09:02 -0700 Subject: Tewa language program unique to school (fwd) Message-ID: Tewa language program unique to school By John Sena The New Mexican October 31, 2005 http://www.freenewmexican.com/news/34400.html# In one corner of the lunchroom at Tesuque Elementary School, a group of students and two teachers stood in a circle exchanging such day-to-day phrases as ?How are you?? and ?My name is ? But they were doing it in Tewa. The students spoke softly, unsure if they were saying the phrases right and looking to their teachers for guidance. After a small correction and a nod of approval from an instructor, the students smiled and continued. The group of 10, members of the school?s Tewa language program, meets three times a week for 45 minutes and is led by Thelma Tapia and Arlene Herrera. Although it is limited to students from Tesuque Pueblo, the school?s program is unique and something officials readily call attention to. ?The biggest plus is that children from Tesuque Pueblo get a chance to continue their language and culture,? Principal Cliff Cisneros said. ?There are not many children who are speaking the language,? said Tapia, who learned it from her parents and grandparents . She said many children understand Tewa but respond in English. Herrera, who was part of a similar program that started at the school in 1996 but ended two years later, said the push to speak Tewa also exists outside the school. ?There?s more encouragement, more effort in the community to speak the language,? she said. For Cisneros, in his eighth year as principal at the school, the Tewa language program is just one of the many good things happening at Tesuque. Mr. C, as his students call him, can run down a list off the top of his head: the school garden on land belonging to a neighbor , the art program and a dedicated and close-knit staff; not to mention being one of the 12 schools in the district to make adequate yearly progress last year under the federal No Child Left Behind Act. Cisneros said he loves coming to school because of Tesuque?s rural setting. ?I come onto campus in the mornings and hear roosters,? he said. The school?s isolation, just 10 minutes from Santa Fe but nestled at the base of the Sangre de Cristo Mountains, also means it serves a small population . Tesuque has only 139 students , who come from nearby communities such as Rio En Medio and Chupadero as well as Tesuque and Tesuque Pueblo. ?I know every kid by name,? Cisneros said. ?I know all of their families.? But being a rural school, where more than 70 percent of the students receive free or reduced-price lunch, brings its share of difficulties. Tesuque doesn?t have access to some resources that students in Santa Fe have, such as a public library. Student lunches are prepared at Atalaya Elementary School and shipped in daily. While the school?s population is much lower than that of many other elementary schools in Santa Fe, it still has outgrown its facilities. The crowded intimacy of a small school and the sound of creaking wood floors might ring nostalgic, but they are not ideal for a 21st-century school trying to accommodate new technology in one main building and several portables. That problem will soon be remedied, though. At the end of this school year, most of the buildings will be torn down to make way for a new school. During construction, Tesuque Elementary School will be relocated to portables on the campus of Gonzales Elementary School. Cisneros said the community is excited about the change and that staff members can survive one year at ?Camp Tesuque,? as he calls the temporary site, if it means getting new facilities. Removing portables will also mean more outdoor space for students, who have lately been caught up in a jump-rope craze. During recess, warm weather or cold, students gather in groups swinging ropes. So many students participate , in fact, that school officials decided to hold a competition later this year, with the winners getting prizes. Cisneros said he doesn?t know why the activity is so popular all of a sudden, but for second-grader Kristin Lujan, the reason is pretty obvious. ?We just like to jump rope,? she said. Contact John Sena at 995-3812 or jsena at sfnewmexican .com.